aavv -conversion in the biblical text

7/29/2019 AAVV -Conversion in the Biblical Text

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CHAPTER 3. CONVERSION IN THE

BIBLICAL CONTEXT

For Christians, the body of writings, which came to constitute the canonical and non-

canonical Scriptures, was most influential in bringing about the growing self-awareness

of Christians in relation to conversion. Doran observes that, the Hebrew Scriptures are

the one constant ingredient in the Christian worldview.1 The Scriptures acted as the

conduit, which conveyed the unraveling drama of salvation history, beginning with the

Isaiahanic pronouncement of the proto-gospel:

Turn to me and be saved, all you ends of the earth; for I am God, and there is no

other. By myself I have sworn, my mouth has uttered in all integrity a word that

will not be revoked; before me every knee will bow; by me every tongue will

swear. They will say of me, In the Lord alone are righteousness and strength.2

The doctrine of conversion is written in bold letters across the pages of the Bible,3

writes professor G.W. Peters. According to Peters, it is set forth with great emphasis in

the Old Testament, is strongly reiterated in the Gospels, and boldly preached by the

apostles.4Thus the concept of conversion has deep roots in the Biblical revelation of

both Old and New Testaments. This chapter will explore the phenomenon of conversion

from both the Old and the New Testament in detail.

1 Doran, Robert M., Birth of a Worldview: Early Christianity in its Jewish and Pagan Context (San

Francisco: Westview Press, 1995), p. 4.2Isaiah 45:22.3Peters, G.W., The Meaning of Conversion,Bibliotheca Sacra, Vol. 120 (1963), pp. 234-242.4Peters, pp.234-242.


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3.1. OLD TESTAMENT ANTECEDANTS

It was asserted in the previous chapter, that the term conversion denotes the action

or state of turning. Religious conversion indicates the fact that this movement has a

religious association and meaning. Hence, Biblical references to conversion are those

which express the act or state of turning by individual or group to the God of the Old

and New Testaments.

The Old Testament is the libretto of a spiritual itinerary, the history of a vocation,

the equivalent of a catechumenate. The themes of journey and way are central in

it.79

Now to follow a way is not only to walk, but also to walk in the right direction; and

this is where the themes of sin and conversion come to focus. The sinner has turned

in the wrong direction, so he walks in vain: the way of the wicked is doomed.80

The condition for salvation is a turning around, a conversion which directs mans

journey toward God.

The Old Testament is at once both the story of mans conversion and the history of

his vocation. For, from the beginning, Gods call had collided with mans infidelity;

from the beginning, man, doubting God and his love, has not sought, but fled, his

presence. In order to bring unfaithful man back to the right direction, God must make

him realize that he has gone astray, calling, Adam, where are you?81This calling is

79 Quoted by Dom Marc-Francois Lacan, Conversion and Grace in the Old Testament in Conn,

Walter E., Conversion: Perspectives on Personal and Social Transformation(New York: Alba House,1978), p 75.80

Psalms 1:681

Genesis 3:9.


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implicitly an invitation to a return, an invitation to a change of inferior attitude, an

invitation to conversion.

Throughout the history of salvation, God teaches man to transform himself; it is

through this necessary conversion and its continuous renewal that man succeeds in

responding to his vocation and His mission. The Old Testament tells us how this

education was carried out. The early churchs understanding of conversion, as

recorded in the New Testament is, in part, founded upon the Old Testament idea of

conversion. Subsequently, it is important to analyze the Old Testament references to

conversion and the meaning they convey.

The Hebrew root subh, with its various verb and noun forms is the main word used

in the Old Testament to express the idea of conversion. Although it is used in a

variety of ways in the Old Testament, in general terms, it means to turn away from

or return to something or someone. It can express a secular or theological meaning,

therefore, turning or returning from one place or person to another,82and a turning or

returning which is directly related to God. It is this latter use which is under concern

here.

In the Old Testament, the act of turning is attributed to both God and people. God is

said to turn towards people with favor83or turn away with disfavor. 84

82 for example,Joshua 8:21, For when Joshua and all Israel saw that the ambush had taken the city and that smoke

was going up from the city, they turned around and attacked the men of Ai

Judges 8:13, Gideon son of Joash then returned from the battle by the Pass of Heres.83

for example, Deuteronomy 13:17, None of those condemned things shall be found in your hands,so that the LORD will turn from his fierce anger; he will show you mercy, have compassion on youand increase your numbers, as he promised on oath to your forefathers.


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People on the other hand, turn from God to evil,85or from evil to God. 86Only this

latter reference of turning from evil to God expresses the notion of conversion.

Turning from God to evil is best described by the word apostasy. Notwithstanding

the causes which may lie behind conversion, it is a term which indicates a human

action or response to God. Therefore, it is not a word which can rightly be applied to

the action of God in turning from or towards man.

Use of the root subhin the Old Testament with a theological meaning in the majority

of instances describes a return to God already revealed and known, rather than a

turning to God as someone new. Holladays observation is to be expected where

subh is used in the context of an appeal to Israel. However, there are some instances

in the Old Testament where those addressed are non-Israelites, for example, Isaiah

Joshua 7:26, Over Achan they heaped up a large pile of rocks which remains to this day. Then the

LORD turned from his fierce anger. Therefore that place has been called the Valley of Achor eversince.

2 Chronicles 12:12, Because Rehoboam humbled himself, the LORD's anger turned from him and hewas not totally destroyed. Indeed, there was some good in Judah.84

for example, Joshua 24:20, If you forsake the LORD and serve foreign gods, he will turn and bringdisaster on you and make an end of you, after he has been good to you."2 Kings 23:26, Nevertheless, the LORD did not turn away from the heat of his fierce anger whichburned against Judah because of all that Manasseh had done to provoke him to anger.

Ezra 10:14, Let our officials act for the whole assembly. Then let everyone in our towns who hasmarried a foreign woman come at a set time, along with the elders and judges of each town, until thefierce anger of our God in this matter is turned away from us."

85 for example, Jeremiah 8:4-6, 4Say to them, This is what the LORD says: When men fall down,do they not get up? When a man turns away, does he not return? 5Why then have these people turnedaway? Why does Jerusalem always turn away? They cling to deceit; they refuse to return. 6I havelistened attentively, but they do not say what is right. No one repents of his wickedness, saying, What

have I done? Each pursues his own courseJeremiah 34:16, But now you have turned around and profaned my name; each of you has taken back

the male and female slaves you had set free to go where they wished. You have forced them tobecome your slaves again.86

for example, 2 Kings 23:25, Neither before nor after Josiah was there a king like him who turnedto the LORD as he did--with all his heart and with all his soul and with all his strength, in accordancewith all the Law of Moses.2 Chronicles 15:4, But in their distress they turned to the LORD, the God of Israel and sought him

and he was found by them.

Jeremiah 31:18-19, 18I have surely heard Ephraims moaning: You disciplined me like an unrulycalf and I have been disciplined. Restore me and I will return, because you are the LORD my God.19After I strayed, I repented; after I came to understand, I beat my breast. I was ashamed andhumiliated because I bore the disgrace of my youth.


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19:22, The LORD will strike Egypt with a plague; he will strike them and heal

them. They will turn to the LORD and he will respond to their pleas and heal them.

Jonah 3: 8-10,

8But let man and beast be covered with sackcloth. Let everyone call urgently

on God. Let them give up their evil ways and their violence. 9Who knows?

God may yet relent and with compassion turn from his fierce anger so that we

will not perish.10When God saw what they did and how they turned from their

evil ways, he had compassion and did not bring upon them the destruction he

had threatened.

Here, it would seem, subh indicates a turning or a call to turn to God as someone

new.87The deliberate action of returning includes the ideas of turning from and to.

Therefore, in a strict sense, all acts of returning to God in the Old Testament come

under the general heading of conversion.

The exhortation for people to return to God occurs regularly in the Old Testament.88

It is addressed primarily to Israel as a nation and particularly from the Eight Century

87Holladay, William L., The Root Subh in the Old Testament, (Netherlands: E.J. Brill, 1958).

88 for example,Deuteronomy 30:10, if you obey the LORD your God and keep his commands and decrees that arewritten in this Book of the Law and turn to the LORD your God with all your heart and with all yoursoul.2 Kings 17:13, The LORD warned Israel and Judah through all his prophets and seers: "Turn from

your evil ways. Observe my commands and decrees, in accordance with the entire Law that Icommanded your fathers to obey and that I delivered to you through my servants the prophets."2 Chronicles 7:14, if my people, who are called by my name, will humble themselves and pray and

seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sinand will heal their land.Isaiah 55:7, Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORDand he will have mercy on him and to our God, for he will freely pardon.

Jeremiah 18:8, and if that nation I warned repents of its evil, then I will relent and not inflict on it thedisaster I had planned.

Ezekiel 14:6, "Therefore say to the house of Israel, 'This is what the Sovereign LORD says: Repent!Turn from your idols and renounce all your detestable practices!Ezekiel 33:11, Say to them, 'As surely as I live, declares the Sovereign LORD, I take no pleasure inthe death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evilways! Why will you die, O house of Israel?'Hosea 12:6, But you must return to your God; maintain love and justice and wait for your God

always.

Joel 2:12-13, 12Even now, declares the LORD, return to me with all your heart, with fasting andweeping and mourning. 13Rend your heart and not your garments. Return to the LORD your God,for he is gracious and compassionate, slow to anger and abounding in love and he relents fromsending calamity.


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prophets onwards, also to Gods people individually. It was an appeal for national

and personal conversion necessitated by Israels repeated apostasy from its bilateral

and reciprocal covenantal relationship with God. The history of Israel in the Old

Testament reveals the recurrent phenomenon of apostasy and conversion. There is a

developing concept of conversion in the Old Testament which reaches its most

comprehensive expression in the prophetic writings and the prophets various appeal

for Israel to return to God.

The return to God in conversion by Israel or the individual was to be a positive

deliberate act. It had both subjective and objective elements.

The subjective is best seen in Joel 2:12-13,

12Even now, declares the LORD, return to me with all your heart, with

fasting and weeping and mourning. 13Rend your heart and not your garments.

Return to the LORD your God, for he is gracious and compassionate, slow to

anger and abounding in love and he relents from sending calamity.

And the prayers for forgiveness in Psalm 51:

1Have mercy on me, O God, according to your unfailing love; according to

your great compassion blot out my transgressions. 2Wash away all my iniquity

and cleanse me from my sin. 3For I know my transgressions and my sin is

always before me. 4Against you, you only, have I sinned and done what is evil

in your sight, so that you are proved right when you speak and justified when

you judge. 5Surely I was sinful at birth, sinful from the time my mother

conceived me. 6Surely you desire truth in the inner parts; you teach me

wisdom in the inmost place. 7Cleanse me with hyssop and I will be clean;wash me and I will be whiter than snow. 8Let me hear joy and gladness; let the

bones you have crushed rejoice. 9Hide your face from my sins and blot out all

my iniquity.10Create in me a pure heart, O God and renew a steadfast spirit

within me. 11Do not cast me from your presence or take your Holy Spirit from

me. 12Restore to me the joy of your salvation and grant me a willing spirit, to

sustain me. 13Then I will teach transgressors your ways and sinners will turn

back to you. 14Save me from bloodguilt, O God, the God who saves me and

my tongue will sing of your righteousness. 15O Lord, open my lips and my

Zechariah 1:3-4, 3,Therefore tell the people: This is what the LORD Almighty says: Return to me,

declares the LORD Almighty, and I will return to you, says the LORD Almighty. 4Do not be likeyour forefathers, to whom the earlier prophets proclaimed: This is what the LORD Almighty says:Turn from your evil ways and your evil practices. But they would not listen or pay attention to me,declares the LORD.


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mouth will declare your praise. 16You do not delight in sacrifice or I would

bring it; you do not take pleasure in burnt offerings. 17The sacrifices of God

are a broken spirit; a broken and contrite heart, O God, you will not despise.

18In your good pleasure make Zion prosper; build up the walls of Jerusalem.

19Then there will be righteous sacrifices, whole burnt offerings to delight you;then bulls will be offered on your altar.

Also in Jeremiah 3:22-25,

22Return, faithless people; I will cure you of backsliding. Yes, we will come

to you, for you are the LORD our God. 23Surely the [idolatrous] commotion

on the hills and mountains is a deception; surely in the LORD our God is the

salvation of Israel. 24From our youth shameful gods have consumed the fruits

of our fathers labortheir flocks and herds, their sons and daughters. 25Let us

lie down in our shame and let our disgrace cover us. We have sinned against

the LORD our God, both we and our fathers; from our youth till this day we

have not obeyed the LORD our God.

The emphasis is upon sincere sorrow for wrong which results in a turning back to

God with the whole heart. It is a radical decision for God which involves the

admission of guilt; an acknowledgement of past infidelity to the covenant,

repudiation of such actions; and an affirmation of a relationship with God which is

prior to all other. Apart from the subjective side to conversion, it ran the risk of being

an insincere pretence. Example, Jeremiah 3:10; In spite of all this, her unfaithful

sister Judah did not return to me with all her heart, but only in pretense," declares the

LORD.

It was because of this danger that the prophets laid the emphasis on the subjective

side of conversion89and on its ethical demands.

The inner turning to God was essentially a response to Gods offer of a new

beginning.90God was seen not only as one who had acted decisively in past history,

89 Sklba, Richard J., The Call to New Beginnings: A Biblical Theology of Conversion, Biblical

Theology Bulletin,Vol. XI, No.3, (July 1981), p.69.90

Jacob, Edmond, Theology of the Old Testament, (London: Hodder & Stoughton, 1958), p.289.


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but also as one who was very much part of the present and sought to bring every

aspect of life into vital life-giving contact with himself.

The objective side of conversion had two basic factors; an abandonment of evil and a

renewal of cultic observances and ethical conduct as enunciated by the Law of the

Covenant and the Prophets.

The abandonment of evil required the severing of relationships which were

expressive of unfaithfulness to the God of the covenant, for example, worship of

other gods or idols and a trust in military or political alliances. It also necessitated a

deliberate forsaking of all violations of the Law.

The outward act of turning to God was expressed in a renewal of cultic practices and

accompanying right conduct in all relationships; particularly to the needy and

oppressed.

Israels great pilgrimage festivals91 afforded an opportunity for Israel as a nation to

return to God. They were occasions for Israel to reaffirm its faith in the God of the

Covenant and for conversion, if a return to God was necessary.

92

Special days of fasting93 also provided an opportunity for conversion. They were

times when the nation focused its mind on past actions and was thereby enabled, if it

91for example, The Passover, Feasts of Tabernacles, Ingathering, Weeks and the First Fruits.

92 Sklba, p.68.93

Judges 20:26, Then the Israelites, all the people, went up to Bethel and there they sat weepingbefore the LORD. They fasted that day until evening and presented burnt offerings and fellowshipofferings to the LORD.


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so desired, to take appropriate action in confession of wrong and in a re-declaration

of commitment to God.

Conversion implied not only a decision to ascribe to God His rightful place in the life

of Israel and individuals, but also a willingness to behave in a proper way to ones

fellow man.

The Eighth Century prophets onwards emphasized this latter dimension of

conversion. The vertical relationship to God expressed in worship, however splendid

and grand, was futile without a corresponding horizontal relationship to people.94

1 Samuel 7:6, When they had assembled at Mizpah, they drew water and poured it out before the

LORD. On that day they fasted and there they confessed, "We have sinned against the LORD." AndSamuel was leader of Israel at Mizpah.Jeremiah 36:6-9, 6So you go to the house of the LORD on a day of fasting and read to the peoplefrom the scroll the words of the LORD that you wrote as I dictated. Read them to all the people of

Judah who come in from their towns. 7Perhaps they will bring their petition before the LORD andeach will turn from his wicked ways, for the anger and wrath pronounced against this people by the

LORD are great. 8Baruch son of Neriah did everything Jeremiah the prophet told him to do; at theLORDs temple he read the words of the LORD from the scroll. 9In the ninth month of the fifth year

of Jehoiakim son of Josiah king of Judah, a time of fasting before the LORD was proclaimed for allthe people in Jerusalem and those who had come from the towns of Judah.Joel 1:14, Declare a holy fast; call a sacred assembly. Summon the elders and all who live in the landto the house of the LORD your God and cry out to the LORD.Joel 2:12-15, 12Even now, declares the LORD, return to me with all your heart, with fasting andweeping and mourning. 13Rend your heart and not your garments. Return to the LORD your God,

for he is gracious and compassionate, slow to anger and abounding in love and he relents fromsending calamity. 14Who knows? He may turn and have pity and leave behind a blessinggrainofferings and drink offerings for the LORD your God. 15Blow the trumpet in Zion, declare a holy

fast, call a sacred assembly.94 Isaiah 1:11-16, 11The multitude of your sacrificeswhat are they to me? says the LORD. I havemore than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in theblood of bulls and lambs and goats. 12When you come to appear before me, who has asked this of

you, this trampling of my courts? 13Stop bringing meaningless offerings! Your incense is detestableto me. New Moons, Sabbaths and convocationsI cannot bear your evil assemblies. 14Your New

Moon festivals and your appointed feasts my soul hates. They have become a burden to me; I amweary of bearing them. 15When you spread out your hands in prayer, I will hide my eyes from you;even if you offer many prayers, I will not listen. Your hands are full of blood; 16wash and makeyourselves clean. Take your evil deeds out of my sight! Stop doing wrong.Isaiah 58:5, Is this the kind of fast I have chosen, only a day for a man to humble himself? Is it onlyfor bowing one's head like a reed and for lying on sackcloth and ashes? Is that what you call a fast, a

day acceptable to the LORD?

Amos 5:21-23; 21, I hate, I despise your religious feasts; I cannot stand your assemblies. 22Eventhough you bring me burnt offerings and grain offerings, I will not accept them. Though you bringchoice fellowship offerings, I will have no regard for them. 23Away with the noise of your songs! Iwill not listen to the music of your harps.


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This relationship was far reaching. It necessitated a determination to help and give

freedom to the oppressed, to support the orphans and widows, to feed the hungry, to

clothe and give shelter to the poor and to fulfill ones duty to ones relatives. It was

to be characterized by justice, righteousness, mercy, humility and love.95 The

outward manifestations of a return to God were both part of the process of turning

and its authentication.

It would seem that where only one side of conversion is mentioned by a prophet, for

example, turn from evil, the second aspect, example, turn to God, is present by

implication. It is interesting to note that the Qumran Community referred to

themselves as the converts of Israel. Conversion for them meant a turning from all

evil and a return to every commandment of the Law of Moses.96

Micah 6:7, Will the LORD be pleased with thousands of rams, with ten thousand rivers of oil? ShallI offer my firstborn for my transgression, the fruit of my body for the sin of my soul?

95 Isaiah 1:17, learn to do right! Seek justice, encourage the oppressed. Defend the cause of thefatherless, plead the case of the widow.Isaiah 58:6-7, 6Is not this the kind of fasting I have chosen: to loose the chains of injustice and untiethe cords of the yoke, to set the oppressed free and break every yoke? 7Is it not to share your food

with the hungry and to provide the poor wanderer with shelterwhen you see the naked, to clothehim and not to turn away from your own flesh and blood?

Amos 5:24, But let justice roll on like a river, righteousness like a never-failing stream!Micah 6:8, He has showed you, O man, what is good. And what does the LORD require of you? Toact justly and to love mercy and to walk humbly with your God.Hosea 6:6, For I desire mercy, not sacrifice and acknowledgment of God rather than burnt offerings.Hosea12:6, But you must return to your God; maintain love and justice and wait for your Godalways.

Zechariah 7:9-10, 9This is what the LORD Almighty says: Administer true justice; show mercy and

compassion to one another. 10Do not oppress the widow or the fatherless, the alien or the poor. Inyour hearts do not think evil of each other.96

Brown, Colin, ed., The New International Dictionary of New Testament Theology, Vol. 1, s.v.Metanoia by J. Goetzmann, (Exeter: The Paternoster Press, 1975), p.357.


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3.1.1. Sin in Relation to Conversion

In this context of this study, sin is seen as much in terms of its consequences; being

that of separation or alienation from God the Creator and Redeemer; as in terms of

the principal cause of producing actual acts or steps leading to that state of alienation

and to loss of meaning and identity. In some cultures it is generally perceived as

guilt, while in some other cultures it may be fear or shame or any negative factor

considered to be the dominant evil in a given culture. My reason for this view is the

contention that conversion resolves the problem of alienation by reconciling man

with God, regardless of what might be the cause of separation and alienation.

Recognizing, then, that at the very basis there is a causative force, causing man to sin

or act sinfully and to become estranged, a brief explanation of that very root or stem,

process and effect of the underlying problem seems imperative.

The Bible presents us with a rather comprehensive view of sin. The root meaning of

what we call sin can be traced back to the Old Testament noun chet, sinfulness or

being sinful and the verb chata, to act sinfully. These words have their counterparts

in the New Testament terms of harmatiaand harmataneinrespectively.

There is a host of philological variations, etymological nuances, legal implications

and ethical and theological interpretations of the Old Testament sin concept. Kittel

and Vine point out, however, that the basic and fundamental meaning of all the

variations indicate one and the same thing, namely, the deviation from a required


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norm which is the sense of the predominant root or to err or to stray or to miss

the mark.97

3.1.2. Conversion and Grace in the Old Testament

As a primary example to the call of conversion purely as grace from God, we will

examine the conversion of David recounted in the Second Book of Samuel. David is

a man called by God to the high mission of ruling the chosen people, whose God is

the only true king. In this mission, David demonstrates his fidelity. A wise, valiant

and devout king, he remains humble in success, as indicated by his behavior at the

time of entrance of the Arc into Zion;98 also, God promises to remain faithful to

Davids descendants.99

However, David yields to a temptation which involves him in a series of grave faults.

Not only does he violate the divine law by taking another mans wife and by

bringing about the husbands death, but, in order to commit these unjust deeds, he

abuses the power conferred on him by his royal mission, the mission which imposes

on him the duty of bringing about the reign of justice by overseeing the observance

of Gods law.100

Thus of the wayfarer in Proverbs 19:2 it is said; He who makes

haste with his feet misses his way101 or goes astray. 102 In keeping with this

interpretation, W.H. Griffith Thomas, makes the following observation on the word

97 Kittel, Gerhard (ed.), Theological Dictionary of the New Testament. Vol. 1. Translator and editor,Geoffrey W. Bromiley, (Grand Rapids: Eerdmans, 1964), p. 278; cf. W.E. Vine, Dictionary of NewTestament Words. Vol. IV. (London: Oliphants), p. 32.98

2 Samuel 6.99 2 Samuel 7.100

2 Samuel 11.101

Revised Standard Version of the Holy Bible.102

Kittel, p.271.


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sin as it occurs in Romans 3:9, What shall we conclude then? Are we any better?

Not at all! We have already made the charge that Jews and Gentiles alike are all

under sin.

The various New Testament words for sin are deeply significant. The most

familiar and frequent of them means missing the mark; another means

overstepping a boundary; another, falling instead of standing; another being

ignorant instead of knowing; another, diminishing what should be rendered in

full; another, disobeying a voice; another, disregarding a command; another,

willfully careless.103

The concept of sin, however, goes beyond observable action. It describes the very

principle or source of action or an inward element producing acts; it describes the

very core of evil as organized power, acting through the members of the body, the

organic instruments carrying out the action, though the seat of sin is in the will.104

The effect of sin has on people depends largely on their cultural orientation. In one

society it will be a haunting guilt feeling; in another it may be perpetual fear;

agonizing shame may be the phenomenon of a third. The results are similar in every

case: alienation from God, while in some societies from gods and other people.

In summary sin, as understood in this study, is a combination of the root, the stem,

the branches and the fruit of humankinds rebellion against and disobedience to God.

Sin is deviation from the right path; it is losing the intended course of direction and

consequently missing the intended goal or end mark. Sin is transgression of Gods

law or violation of His expressed commandments.

103Griffith, Thomas W.H., St. Pauls Epistle to the Romans. (Grand Rapids: Eerdmans, 1976), p.102.

104Vine, p.32.


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3.1.1.1.TheRevelationofSinandtheCalltoConversionThe mistake committed by David remained secret for some time and Davids

consciousness does not seem to trouble him. The passion which motivated him to act

with cunning and cruelty, continues to blind him. But God confronted David through

prophet Nathan and made him recognize that he has sinned and he has committed an

act which has outraged God. 2 Samuel 12:14, But because by doing this you have

made the enemies of the LORD show utter contempt, the son born to you will die."

God used to Nathan to awaken the conscience of David to repent and turn to God. It

was a divine initiative that promoted Davids conversion.

3.1.1.2.ConfessionoftheConverted

The divine initiative has caused David to respond humbly and sincerely, I have

sinned against Yahweh.105By this admission David recognizes that he had turned

away from Yahweh and turns back to Him. His response is at once a confession of

his fault and a conversion towards God. This response is significant because it

underscores the essence of sin: David sinned because he acted against God. He

was therefore no longer with him.

By his humble admission, David returns to God and takes up again in His presence

the attitude of humility which had formerly opened him to Gods gifts and which

now opens him to his pardon. Granted to him immediately, this pardon is a divine

seal which proves the authenticity of his conversion. Then David said to Nathan, "I

1052 Samuel 12:13.


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have sinned against the LORD." Nathan replied, "The LORD has taken away your

sin. You are not going to die.106

Davids conversion has another important aspect which the continuation of the

account will show. As we have noted, sin causes the sinner to lose the sense of God.

The converted person finds this sense again in his conversion which is nothing else

than the perception of divine light, towards which Gods judgment obliges the sinner

to turn. In this light, the converted person knows God who judges him, but who also

calls him to salvation.

As reflected in Davids confession,

I have sinned against Yahweh, not only admits his fault and makes possible

the pardon which purifies him, but also recognizes again who is his God. And

to the mercy of this God, he responds with an attitude of total trust; as an

expression of this confidence, he opens himself actively to the pardon in prayer

accompanied by fasting.107

Davids confession of his fault is also a confession of his God, a proclamation of the

goodness of this God whose mercy calls to conversion and whose compassion

arouses confidence. In return, the confidence of the converted person is praise of the

mercy which has called him and brought him back. Davids trust proves how

profound his knowledge of God is and how perfect has been the conversion which

results in such knowledge and trust.

Davids conversion allows us to discern the essential elements of an authentic

conversion. God initiates it: conversion is a grace. It is a grace of light that reveals to

the sinner both his sin and the goodness of the one he has offended. The converted

1062 Samuel 12:13.

1072 Samuel 12:15-19.


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person receives the grace by humbly admitting his sin and by opening himself with

confidence to the goodness which wants to pardon him.

3.1.1.3.TheGraceofConversionThroughout the course of the Old Testament history, God teaches the same lessons

which we have drawn from the typical case of David. The people who God freely

chose are constantly unfaithful to Him; but, through his prophets, God never ceases

to remind them of His covenants law. Conversion, then, is a return to this law, but a

return which is possible only if God changes mans heart. The grace of this change

will inaugurate a new covenant announced by the prophets.

The history of Israel, enlightened by the prophetic preaching, thus disposes the

people to receive conversion as a grace. On the one hand, indeed, the prophets call

to conversion serves only to emphasize Israels infidelity without succeeding in

converting it. The people recognize their sin as well as their powerlessness to liberate

themselves from its hold. On the other hand, the promises of the prophets emphasize

the fidelity of God who will convert a small remnant in order to accomplish his

plan of salvation. The people recognize that conversion will be the gracious gift of

Gods love.


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3.1.1.4.Conversion,theDemandoftheOldCovenantIt did not take them long to stray from the way which I prescribed for them.108In

this reproach to Moses, God defines mans constant attitude. It was Adams attitude

at the very beginning of human history109 and it has been Israels attitude since the

origins of its existence as a people, inaugurated by the covenant of Sinai. The

adoration of the golden calf110 is only a rather expressive form of the permanent

infidelity denounced by Moses: You have rebelled against Yahweh since the day he

first knew you.111

But God continue to chastise His people in order to lead them back to Him. In the

book of Judges, the history of Israel develops a succession of phases whose cycle is

always the same; the people forsake Yahweh, They forsook the LORD, the God of

their fathers, who had brought them out of Egypt. They followed and worshiped

various gods of the peoples around them. They provoked the LORD to anger112and

Yahweh delivers them over to their enemies: In his anger against Israel the LORD

handed them over to raiders who plundered them. He sold them to their enemies all

around, whom they were no longer able to resist.113 The children of Israel cry to

Yahweh and Yahweh raises up for them a savior.114

In the time of the Kings, history unfolds according to the same rhythm, up to the

destruction of the Northern Kingdom which the author of the Book of Kings justifies

108Exodus 32:8.109Genesis 3.110

Exodus 32.111Deuteronomy 9:24.112

Judges 2:12.113

Judges 2:14.114

Judges 3:9; cf. Judges 3:15; 6:7; 10:10-16.


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by reason of the hardening of the people who had refused to listen to the prophets. 2

Kings 17:13-18 records,

13The LORD warned Israel and Judah through all his prophets and seers:Turn from your evil ways. Observe my commands and decrees, in accordance

with the entire Law that I commanded your fathers to obey and that I delivered

to you through my servants the prophets. 14But they would not listen and

were as stiff-necked as their fathers, who did not trust in the LORD their God.

15They rejected his decrees and the covenant he had made with their fathers

and the warnings he had given them. They followed worthless idols and

themselves became worthless. They imitated the nations around them although

the LORD had ordered them, Do not do as they do, and they did the things

the LORD had forbidden them to do. 16They forsook all the commands of the

LORD their God and made for themselves two idols cast in the shape of calves

and an Asherah pole. They bowed down to all the starry hosts and theyworshiped Baal. 17They sacrificed their sons and daughters in the fire. They

practiced divination and sorcery and sold themselves to do evil in the eyes of

the LORD, provoking him to anger. 18So the LORD was very angry with

Israel and removed them from his presence. Only the tribe of Judah was left.

However, the prophets call to conversion was not short on vigor.

One has only to read Amos to hear Yahweh roar from Zion.115He announces the

visit of Yahweh to his people; it is precisely because Yahweh has known this

people in a completely special way, making them His own by the covenant that He is

going to punish them for their iniquities. "You only have I chosen of all the families

of the earth; therefore I will punish you for all your sins."116But these punishments

are in vain; the evocation of each one always ends with bitter statement: And you

have not returned to me oracle of Yahweh.117

115Amos 1:2.

116Amos 3:2."You only have I chosen of all the families of the earth; therefore I will punish you for

all your sins."117Amos 4:6, 8, 9, 10, 11, 6I gave you empty stomachs in every city and lack of bread in every town,yet you have not returned to me, declares the LORD. 8People staggered from town to town for water

but did not get enough to drink, yet you have not returned to me, declares the LORD. 9Many times I

struck your gardens and vineyards, I struck them with blight and mildew. Locusts devoured your figand olive trees, yet you have not returned to me, declares the LORD. 10I sent plagues among you asI did to Egypt. I killed your young men with the sword, along with your captured horses. I filled yournostrils with the stench of your camps, yet you have not returned to me, declares the LORD. 11I


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Worship continued to go on, however:

Offer your sacrifices each morningand your tithes on the third day announceyour voluntary offerings, make them public,for this is what makes you happy,

sons of Israel.118

But at the same time:

They have sold the virtuous man for silverand the poor man for a pair of

sandals they trample on the heads of ordinary peopleand push the poor out of

their path.119

Because of this injustice, God declares that he despises the feasts, pays no heed to the

sacrifices,120and is going to change the feasts into mourning like that over the loss of

an only son.121Thus, it is evident that conversion was mandatory, but it consists in

seeking God.122

To seek God does not mean going to places of worship such as Bethel, Gilgal or

Beersheba123 rather it means seeing to it that justice prevails. 124He, who seeks God

overthrew some of you as I overthrew Sodom and Gomorrah. You were like a burning stick snatched

from the fire, yet you have not returned to me, declares the LORD.118

Amos 4:4-5, 4Go to Bethel and sin; go to Gilgal and sin yet more. Bring your sacrifices everymorning, your tithes every three years. 5Burn leavened bread as a thank offering and brag about your

freewill offeringsboast about them, you Israelites, for this is what you love to do, declares theSovereign LORD.119Amos 2:6-7, 6This is what the LORD says: For three sins of Israel, even for four, I will not turnback [my wrath]. They sell the righteous for silver and the needy for a pair of sandals. 7They trample

on the heads of the poor as upon the dust of the ground and deny justice to the oppressed. Father andson use the same girl120

Amos 5:21-22, 21I hate, I despise your religious feasts; I cannot stand your assemblies. 22Eventhough you bring me burnt offerings and grain offerings, I will not accept them. Though you bringchoice fellowship offerings.121Amos 8:10, I will turn your religious feasts into mourning and all your singing into weeping. Iwill make all of you wear sackcloth and shave your heads. I will make that time like mourning for anonly son and the end of it like a bitter day.122

Amos 5:4, This is what the LORD says to the house of Israel: "Seek me and live;123Amos 5:5.do not seek Bethel, do not go to Gilgal, do not journey to Beersheba. For Gilgal willsurely go into exile and Bethel will be reduced to nothing."124

Amos 5:15, Hate evil, love good; maintain justice in the courts. Perhaps the LORD God Almightywill have mercy on the remnant of Joseph.


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by pursuing the good and despising evil, will live.125Without this conversion, let

Israel prepare itself to meet its God!126 It will be fearsome meeting with a God who

will pardon no longer.127

It would be impossible to specify more pointedly the moral

character of conversion demanded by the covenant; rituals are useless if there is no

change in morality.

For morality to change there must be a change of heart. Isaiah cries this out in the

Kingdom of Judah where his preaching takes up again the calls which Amos had

addressed to the Northern Kingdom. Following lines will indicate the tone:

They have abandoned Yahweh, despised the Holy One of Israel Where shall

I strike you next? from the sole of the foot to the head there is not a sound

spot You may multiply your prayers,I shall not listen Cease to do evil

search for justice, help the oppressed But if you persist in rebellion,the

sword shall eat you instead.128

This is what will draw down on Judah the punishment which has already struck

Israel. As the author of the book of Kings puts it, the sins of Manassas have wearied

125Amos 5:6, 14, 15, 6Seek the LORD and live or he will sweep through the house of Joseph like afire; it will devour and Bethel will have no one to quench it. 14Seek good, not evil, that you may live.

Then the LORD God Almighty will be with you, just as you say he is. 15Hate evil, love good;maintain justice in the courts. Perhaps the LORD God Almighty will have mercy on the remnant ofJoseph.

126 Amos 4:12, "Therefore this is what I will do to you, Israel and because I will do this to you,prepare to meet your God, O Israel."127Amos 7:8, And the LORD asked me, "What do you see, Amos?" "A plumb line," I replied. Thenthe Lord said, "Look, I am setting a plumb line among my people Israel; I will spare them no longer.

Amos 8:2, "What do you see, Amos?" he asked. "A basket of ripe fruit," I answered. Then the LORDsaid to me, "The time is ripe for my people Israel; I will spare them no longer.128

Isaiah 1:4-6, 15-17, 20, 4Ah, sinful nation, a people loaded with guilt, a brood of evildoers,children given to corruption! They have forsaken the LORD; they have spurned the Holy One ofIsrael and turned their backs on him. 5Why should you be beaten anymore? Why do you persist inrebellion? Your whole head is injured, your whole heart afflicted. 6From the sole of your foot to thetop of your head there is no soundness only wounds and welts and open sores, not cleansed orbandaged or soothed with oil.15When you spread out your hands in prayer, I will hide my eyes from

you; even if you offer many prayers, I will not listen. Your hands are full of blood; 16wash and make

yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, 17learn to do right! Seekjustice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow.20but if you resist and rebel, you will be devoured by the sword. For the mouth of the LORDhas spoken.


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Yahweh.129However, Josiah, who succeeded Manassas, rivaled David in fidelity and

prompted the Deuteronomic reform.130But that was not enough to win Gods pardon,

for the attempted reform did not survive Josiah. If the reform did not last, it was

because it had not been deep enough. It had destroyed the high places and had

centralized worship in Jerusalem in the hope of purifying it, but the Deuteronomist

demanded more than this cultic reform.

What he demanded was a circumcision of the heart, an undivided fidelity inspired by

limitless love for God.131 Jeremiah recalled the fundamental prohibition of worship

of strange gods.132 He above all proclaimed the uselessness of worship without

fidelity to the moral demands of the Law.133

1292 Kings 21:10-15, 10The Lord said through his servants the prophets: 11Manasseh king of Judahhas committed these detestable sins. He has done more evil than the Amorites who preceded him andhas led Judah into sin with his idols. 12Therefore this is what the Lord, the God of Israel, says: I am

going to bring such disaster on Jerusalem and Judah that the ears of everyone who hears of it willtingle. 13I will stretch out over Jerusalem the measuring line used against Samaria and the plumb line

used against the house of Ahab. I will wipe out Jerusalem as one wipes a dish, wiping it and turning itupside down. 14I will forsake the remnant of my inheritance and hand them over to their enemies.

They will be looted and plundered by all their foes, 15because they have done evil in my eyes andhave provoked me to anger from the day their forefathers came out of Egypt until this day.2 Kings 23:26-27, 26Nevertheless, the Lord did not turn away from the heat of his fierce anger whichburned against Judah because of all that Manasseh had done to provoke him to anger. 27So the Lordsaid, I will remove Judah also from my presence as I removed Israel and I will reject Jerusalem, thecity I chose and this temple, about which I said, There shall my Name be.130

2 Kings 22:2; 23:1-25, He did what was right in the eyes of the LORD and walked in all the waysof his father David, not turning aside to the right or to the left.131

Deuteronomy 10: 12-17. 12And now, O Israel, what does the Lord your God ask of you but to

fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all yourheart and with all your soul, 13and to observe the Lords commands and decrees that I am giving youtoday for your own good?14To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it.

15Yet the Lord set his affection on your forefathers and loved them and he chose you, theirdescendants, above all the nations, as it is today. 16Circumcise your hearts, therefore and do not be

stiff-necked any longer. 17For the Lord your God is God of gods and Lord of lords, the great God,mighty and awesome, who shows no partiality and accepts no bribes.132

Jeremiah 11: 9-12. 9Then the Lord said to me, There is a conspiracy among the people of Judahand those who live in Jerusalem. 10They have returned to the sins of their forefathers, who refused tolisten to my words. They have followed other gods to serve them. Both the house of Israel and thehouse of Judah have broken the covenant I made with their forefathers. 11Therefore this is what the

Lord says: I will bring on them a disaster they cannot escape. Although they cry out to me, I will not

listen to them. 12The towns of Judah and the people of Jerusalem will go and cry out to the gods towhom they burn incense, but they will not help them at all when disaster strikes.133

Jeremiah 7: 8-11, 21-28. 8But look, you are trusting in deceptive words that are worthless.9Will you steal and murder, commit adultery and perjury,

burn incense to Baal and follow other


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Thus, to turn away from God is a great sin and Jeremiah denounces this abomination

in many refrains:

Does a nation change its gods?-and these are not gods at all! Yet my people

have exchanged their Gloryfor what has no power in it. You heavens, stand

aghast at this,stand stupefied, stand utterly appalled-it is Yahweh who

speaks.Since my people have committed double crime:they have abandoned

me, the fountain of living water,only to dig cisterns for themselves,leaky

cisterns that hold no water.134

But let one return to Yahweh and God will keep the magnificent promises

made to Abraham; otherwise, eternal destruction.If you wish to come back,

Israel it is Yahweh who speaks it is to me you must return.Do away withyour abominationsand you will have no need to avoid me.If you swear, As

Yahweh lives!truthfully, justly, honestly,the nations will bless themselves by

you and glory in you.135

Circumcise yourself for Yahweh lest my wrath should leap out like a fire

and burn with no one to quench it,in return for the wickedness of your deeds.136

This return to Yahweh means, above all, to do what is right and to seek the truth.137

One can know Yahweh only by returning to Him along the way Josiah followed: He

practices honesty and integrity He used to examine the cases of poor and needy

is not that what it means to know me? It is Yahweh who speaks.138

gods you have not known, 10and then come and stand before me in this house which bears my Nameand say, We are safesafe to do all these detestable things? 11Has this house which bears my

Name, become a den of robbers to you? But I have been watching! declares the Lord. 21This iswhat the Lord Almighty, the God of Israel, says: Go ahead, add your burnt offerings to your othersacrifices and eat the meat yourselves! 22For when I brought your forefathers out of Egypt and spoketo them, I did not just give them commands about burnt offerings and sacrifices, 23but I gave them

this command: Obey me and I will be your God and you will be my people. Walk in all the ways Icommand you, that it may go well with you. 24But they did not listen or pay attention; instead, they

followed the stubborn inclinations of their evil hearts. They went backward and not forward. 25Fromthe time your forefathers left Egypt until now, day after day, again and again I sent you my servantsthe prophets. 26But they did not listen to me or pay attention. They were stiff-necked and did moreevil than their forefathers. 27When you tell them all this, they will not listen to you; when you callto them, they will not answer. 28Therefore say to them, This is the nation that has not obeyed theLord its God or responded to correction. Truth has perished; it has vanished from their lips.134

Jeremiah 2:11-13.135Jeremiah 4:1-2; cf. Genesis 12:3.136

Jeremiah 4:4.137

Jeremiah 5:1.138

Jeremiah 22:15-16.


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The only true glory is in following this way which is to imitate God himself:

Let the safe boast no more of his wisdom,nor the valiant of his valor,nor the

rich man of his riches!But if anyone wants to boast, let him boast of this:of

understanding and knowing me.For I am Yahweh, I rule with kindness,justiceand integrity on earth;yes, these are what pleases me-it is Yahweh who

speaks.139

Following such a way supposes a conversion of heart which Josiahs reform did not

achieve. Far from being converted, their hearts appeared incapable of

transformation.140 Thus the prophet clashes with a basic corruption which appears

incurable despite the trials intended to purify the people.141

3.1.3. Conversion and Symbolic Gestures or Rituals

One of the most prominent symbolic gestures or ritual associated with conversion in

the Old Testament is the use of water as ritual cleansing. This ritual has connection

with conversion in the New Testament in relation to baptism. The prophet Ezekiel, in

particular, associates water with the renewal which will take place when God

139Jeremiah 9:22-23. 22Say, This is what the Lord declares: The dead bodies of men will lie like

refuse on the open field, like cut grain behind the reaper, with no one to gather them. 23This is whatthe Lord says: Let not the wise man boast of his wisdom or the strong man boast of his strength

or the rich man boast of his riches.140Jeremiah 8:5-7, 12, 5Why then have these people turned away? Why does Jerusalem always turnaway? They cling to deceit; they refuse to return. 6I have listened attentively, but they do not saywhat is right. No one repents of his wickedness, saying, What have I done? Each pursues his own

course like a horse charging into battle. 7Even the stork in the sky knows her appointed seasons andthe dove, the swift and the thrush observe the time of their migration. But my people do not know the

requirements of the Lord. 11They dress the wound of my people as though it were not serious.Peace, peace, they say, when there is no peace.141

Jeremiah 8:21-22; 1Since my people are crushed, I am crushed; I mourn and horror grips me.22Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the woundof my people?Jeremiah 9:4-6, 4Beware of your friends; do not trust your brothers. For every brother is a deceiver

and every friend a slanderer. 5Friend deceives friend and no one speaks the truth. They have taught

their tongues to lie; they weary themselves with sinning. 6You live in the midst of deception; in theirdeceit they refuse to acknowledge me, declares the Lord.Jeremiah 13:23, Can the Ethiopian change his skin or the leopard its spots? Neither can you do goodwho are accustomed to doing evil.


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establishes a final effective covenant. The language evokes the new covenant

language of Jeremiah as well.

I will sprinkle clean water upon you to cleanse you from all your impurities andfrom all your idols I will cleanse you. I will give you a new heart and place a

new spirit within you, taking from your bodies your stony heart and giving you

natural hearts. I will put my spirit within you and make you live by my statues,

careful to observe my decrees. You shall live in the land I gave your fathers; you

shall be my people and I will be your God.142

This passage constitutes Ezekiels description of a spiritual heart transplant preceded

by ritual cleansing. Jewish life entailed a certain number of water rituals143. Other

parts of the Old Testament employ water imagery as symbolic purification144. Other

Jewish literature of the intertestamental period shows a similar development, for

example, the Sibylline Oracles.145

Ritual bath also played a role in the life of the Essene community of Qumran. They

were also for purposes of purification and at least one passage places such cleansing

in the context of a person who refuses to obey Gods covenant properly and needs a

behavioral change.146The cleansing from sin and conversion to Gods covenant are

acts accompanied both by symbolic gestures and behavioral change.

142Ezekiel 36:25-28.

143 John 2:6, Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing,each holding from twenty to thirty gallons.144Psalm 51:4,9, 4Against you, you only, have I sinned and done what is evil in your sight, so thatyou are proved right when you speak and justified when you judge. 9Hide your face from my sins

and blot out all my iniquity.Zechariah 13:1,"On that day a fountain will be opened to the house of David and the inhabitants of

Jerusalem, to cleanse them from sin and impurity.145

Ah wretched mortals, change these things and do not lead the great God to all sorts of anger, butabandon daggers and groanings, murders and outrages and wash your whole bodies in perennialrivers. Stretch out your hands to heaven and ask forgiveness for your previous deeds and makepropitiation for bitter impiety with words of praise; God will grant repentance and will not destroy. Hewill stop his wrath again if you all practice honorable piety in your hearts (SybOr 4.162-70).

translation from John J. Collins in The Old Testament Pseudepigrapha, Vol. 1, ed. James H.

Charlesworth; (New York: Doubleday, 1983), p.388.146

For it is through a spirit of true counsel with regard to the ways of man that all his iniquities shallbe wiped out so that he may look on the light of life. It is through a holy spirit uniting him to his truththat he shall be purified from all his iniquities. It is through the spirit of uprightness and humility that


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3.1.4. Definition of Conversion in the Old Testament

In Summary of the foregoing, conversion in the Old Testament can be said to be the

deliberate act of turning or returning to God; nationally or individually; in response

to Gods offer of a new beginning. We have thus far laid out numerous threads of the

Old Testament tapestry of conversion. It is time now to weave them together into a

coherent picture. We can summarize the Old Testament understanding of conversion

as follows:

1. The Hebrew root subh (to turn/return), with its various verb and noun

forms, is the main word used to express the idea of conversion.

2. Conversion entails more than an outward expression of turning to God. It

is deeply internal change which involves the whole human person, a turning

to God with whole heart, mind and soul. It is thus both an act of reason and

an act of will.

3. The Old Testament emphasizes that conversion takes place in the context

of relationship. The covenant is at the root of conversion, a relationship

between God and human beings that exists because God desires it. This

relationship comes with obligations. Any breach in fulfilling the obligations

severs the relationship or severely damages it so that the unfaithful party must

be called back to the relationship and its terms.

his sin shall be wiped out. And it is through the submission of his soul to all the statues of God that his

flesh shall be purified, by being sprinkled with waters for purification and made holy by waters forcleansing (I QS III.6b-9a).translation from Michael A. Knibb, The Qumran Community, (Cambridge: Cambridge University,1987), pp. 90-91.


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4. Conversion is also both collective and individual event, in response to a

new beginning in the Old Testament. More often however, it is used in the

context of an entire people return to God.

5. The conversion to which God invites is a grace. It is necessary to receive it

as a grace and to become a witness to this grace.

6. The return to God was to be accompanied by visible actions; abandonment

of evil, renewal of cultic practices and proper behavior. The visible actions

were both part of the process of returning as well as its authentication.

7. Because conversion is a call to turn around or return, the Old Testament

clearly emphasizes that God is the one who initiates it.147 While there are

mediators like prophets, priests and kings to serve as mouthpieces for Gods

word, it is God who issues the call.

8. Conversion is depicted not just as a singular event but an ongoing process

of realignment to God. God continually reaches out to human beings in spite

of their frequent stray from that relationship.

9. Conversion is an act accompanied by symbolic gestures, such as water

rituals and concrete changes in ethical behavior, both reflecting an internal

change of heart.

147 Jeremiah 3:22, "Return, faithless people; I will cure you of backsliding." "Yes, we will come to

you, for you are the LORD our God.


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10. An inner change of attitude which is sincerely penitent for past wrong and

affirm Israels covenantal relationship with God as being prior to all other.

11. A wholehearted attempt to fulfill all Gods demands, culturally and

ethically, as expressed by the Law and the Prophets.

We have thus seen that the language of conversion in the Old Testament is broad

and insightful. It contains many aspects which provide essential background for our

exploration of the New Testament concept.

3.2. CONVERSION IN THE NEW TESTAMENT

Taking into account the variety of terms and phrases used in the New Testament to

explain conversion this chapter will begin with a thorough examination of the

semantic field. Within Christendom, if one is to ask the average person, what is

conversion? chances are that a vast majority would reply: Its what happened to St.

Paul on the Damascus road. Therefore, the second part of this chapter will do a

careful examination of the conversion of St. Paul. The narrative of Pauls conversion

is so central to the history of the early church that it is not once but three times

recorded in the Acts of the Apostles. By examining the three accounts of Pauls

conversion we will find the core elements that define his conversion and hence those

elements that define how conversion is understood in the New Testament. Final part

of this chapter will assess the conversion experience of the twelve disciple of Jesus

Christ in the light of the definition of conversion derived from Pauls conversion. A


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proper biblical understanding of conversion derived from the seminal experience of

St. Paul will enable us to understand in a new way in which the Twelve came to faith

in God through Jesus Christ.

3.2.1. The Semantic Field

The Old Testament provides necessary antecedents for an understanding of the

meaning conveyed by the term conversion. However, it is in the New Testament

that conversion receives its distinctive Christian character.

The idea of conversion is present throughout the New Testament. Unlike the Old

Testament, no one word stands out as being the chief vehicle for its expression. A

variety of terms and phrases are used. Each of the words employed, as subh in the

Old Testament, is not restricted in its use to a simple expression of conversion,

therefore, the act or state of turning to God. In addition, as will be noted, the concept

of conversion in the New Testament is sometimes combined with and present in,

words which have a wider meaning than conversion. Hence, a study of conversion in

the New Testament requires that the semantic field be examined, therefore, terms or

phrases that directly or in part, contain the notion of conversion.

A purely linguistic approach is open to overlook aspects of conversion found in

Greek words or phrases which are not translated by terms, such as turn or

conversion. The ensuing discussion of New Testament references to conversion

seeks to avoid this danger. It attempts to examine the main words and phrases


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employed by New Testament writers which include within them the call to turn or

act/process of consciously turning to the God of the New Testament.

3.2.1.1.MetanoeoToRepentThe first words used in the Synoptics to denote the turn of conversion are the verb

metanoeo(to repent) and its associated noun metanoia(repentance).

The importance of these two words in the Synoptics may be estimated not only by

the number of times they occur, sixteen and eight respectively,148but also from the

significant occasions when they were uttered. The command to repent is present in

the first words recorded by Matthew of the public preaching of John the Baptist and

of Jesus.149 A baptism of repentance for the forgiveness of sins is Marks and

Lukes summary of John the Baptists message.150 The call for repentance was an

integral part of the preaching of Jesus,151and of his disciples. 152At the conclusion of

his gospel, Luke records Jesus prcis given after the resurrection, of his teaching to

148These figures and other references made in this chapter concerning the usage of Greek words aredrawn from the under mentioned Concordance which is based on the 26thedn. of Novum TestamentumGraeceed. Nestle and Aland.Universitat xMunster, Computer Konkordanz Zum Novum Testamentum Graece, Unter Besonderer

ed. Et al, Berlin, 1980.149

Matthew 3:2, "Repent, for the kingdom of heaven is near."Matthew 4:17, From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near."150Mark 1:4, And so John came, baptizing in the desert region and preaching a baptism of repentancefor the forgiveness of sins.Luke 3:3, He went into all the country around the Jordan, preaching a baptism of repentance for the

forgiveness of sins.151Mark 1:15, "The time has come," he said. "The kingdom of God is near. Repent and believe thegood news!"Luke 5:32, I have not come to call the righteous, but sinners to repentance."152

Mark 6:12, They went out and preached that people should repent.


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the disciples. Here the charge to proclaim the call for repentance is again

reiterated.153

Metanoiahas two components, meta (afterwards) and noia(thought). This suggests

that the original meaning was that of a person having second thoughts about

something which results in a change of mind and a correction of a previous opinion

or action. Barclay claims that repentance conveyed the exact opposite meaning of the

Greek word pronoia (forethought); example, the Greek moralists said that a wise

man would always usepronoiaand then metanoiawould be unnecessary. 154

The New Testament writers gave to the words repent and repentance a greater

force and precision in their use than they were given in Greek society. Repentance in

the New Testament, as will be noted, indicates more than just a change of mind or

simple regret for a past action or its consequences, example, Judas.155 It is radical

change in a persons life as a whole, a change of mind that is accompanied by

volitional and emotional factors. It involves a recognition of and sorrow for a

previous belief or action which is judged to be wrong and a profound decision which

seeks to alter the course of ones life; a reorientation of life in a Godward

direction.

156

The Hebrew root subh in the Old Testament is present with all its force in the New

Testament words repent and repentance. John the Baptists preaching with its

153Luke 24:47, and repentance and forgiveness of sins will be preached in his name to all nations,beginning at Jerusalem.154

Barclay, p.48.155Matthew 27:3.When Judas, who had betrayed him, saw that Jesus was condemned, he was seizedwith remorse and returned the thirty silver coins to the chief priests and the elders.156

Kittel, Gerhard, ed., s.v. Metanoeo and Metanoia by J. Behm, Theological Dictionary of the NewTestament, Vol. IV, (Grand Rapids: Wm. B. Eerdmans Publishing, 1967), pp.980-1006.


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emphasis upon repentance echoes the prophetic call for Israel to return to God and

provides a link between the Old and New Testament concepts of conversion.

The Old Testament prophets insistence on visible actions which are reflective of an

inward turning to God, is re-emphasized by John the Baptist. A decision to turn to

God was to be accompanied by confession of sins and submission to the act of

baptism.157Baptism was both for the forgiveness of sins 158and the first step in the

visible manifestation of repentance.159 True repentance was thereafter to be seen in

corresponding right behavior.160 The Baptist, as the Old Testament prophets, laid

particular emphasis on genuine concern for the poor and the exhibiting of justice in

the exercise of ones profession.161

John the Baptist provides not only a link between the Old Testament and New

Testament concepts of conversion, but also the first major point of departure. The

reason given for returning to God in the Old Testament was Israels infidelity to the

Covenant. The need for conversion in the Baptists preaching was due to the

157Matthew 3:6, Confessing their sins, they were baptized by him in the Jordan River.

Mark 1:5, The whole Judean countryside and all the people of Jerusalem went out to him. Confessing

their sins, they were baptized by him in the Jordan River.158Mark 1:4, And so John came, baptizing in the desert region and preaching a baptism of repentancefor the forgiveness of sins.159Matthew 3:11, "I baptize you with water for repentance. But after me will come one who is more

powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and withfire.

Acts 19:4, Paul said, "John's baptism was a baptism of repentance. He told the people to believe inthe one coming after him, that is, in Jesus."160

Matthew 3:8, Produce fruit in keeping with repentance.Luke 3:8, Produce fruit in keeping with repentance. And do not begin to say to yourselves, 'We haveAbraham as our father.' For I tell you that out of these stones God can raise up children for Abraham.161Luke 3:10-14, 10What should we do then? the crowd asked.

11John answered, The man with two tunics should share with him who has none and the one who has

food should do the same. 12Tax collectors also came to be baptized. Teacher, they asked, whatshould we do? 13Dont collect any more than you are required to, he told them. 14Then somesoldiers asked him, And what should we do? He replied, Dont extort money and dont accusepeople falselybe content with your pay.


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imminence of the Kingdom of Heaven.162 God was about to act decisively in

history. The crisis of Gods action was close at hand. This would be revealed with

the coming of the One who would baptize with the Holy Spirit and fire. The way to

escape judgment was through repentance and bringing of ones whole life into a right

relationship with God.163

In the very same words, Jesus reiterated the motivation given by John the Baptist for

repentance.164

Marks Gospel adds a further reason; the stupendous claim of Jesus that the time

has come. The period leading up to this moment had been completed. The

appearance of Jesus marked the opportune and decisive time in which Gods

determinative action to usher in His Kingly rule had begun. A new era had started.

The presence of Jesus was an occasion of joy, for He brought a message of joy; Good

News. God, who was far off, had turned to humankind. It was now possible for

people to turn to God in repentance; for their lives to be opened up to a new all-

embracing dimension of living165under Gods Kingly rule. Repentance can therefore

be said to be nothing less than a wholehearted commitment to the Good News. A

162Matthew 3:2, "Repent, for the kingdom of heaven is near."163

Matthew 3:10-12, 10The ax is already at the root of the trees and every tree that does not producegood fruit will be cut down and thrown into the fire. 11I baptize you with water for repentance. Butafter me will come one who is more powerful than I, whose sandals I am not fit to carry. He willbaptize you with the Holy Spirit and with fire. 12His winnowing fork is in his hand and he will clearhis threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchablefire.164

Matthew 4:17, From that time on Jesus began to preach, "Repent, for the kingdom of heaven is

near."Mark 1:15, "The time has come," he said. "The kingdom of God is near. Repent and believe the goodnews!"165

Moltman, Jurgen. The Church in the power of the Spirit, (London: SCM Press, 1977), p. 80.


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turn of conversion which includes soul and body, the individual as well as his

community, his own way of life as well as the system in which he lives.166

All three Synoptic writers emphasize the need for repentance as the only acceptable

response to the ministry of Jesus and entrance into Gods Kingdom. Conversely,

judgment was the inevitable consequence of a refusal to repent.167

The urgent note in Jesus message derived not only from his claim that the time has

come; the Kingdom of God is upon you, but because of who Jesus was in his

166Schweizer, Eduard. The Good News According to Mark, (London: SPCK, 1971), p. 47.

167Matthew 11:20-24, 20Then Jesus began to denounce the cities in which most of his miracles hadbeen performed, because they did not repent. 21Woe to you, Korazin! Woe to you, Bethsaida! If themiracles that were performed in you had been performed in Tyre and Sidon, they would have repentedlong ago in sackcloth and ashes. 22But I tell you, it will be more bearable for Tyre and Sidon on the

day of judgment than for you. 23And you, Capernaum, will you be lifted up to the skies? No, you willgo down to the depths. If the miracles that were performed in you had been performed in Sodom, it

would have remained to this day. 24But I tell you that it will be more bearable for Sodom on the dayof judgment than for you.Luke 10:13-15, 13Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that wereperformed in you had been performed in Tyre and Sidon, they would have repented long ago, sittingin sackcloth and ashes. 14But it will be more bearable for Tyre and Sidon at the judgment than foryou. 15And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths.

Luke13:2-5, 2Jesus answered, Do you think that these Galileans were worse sinners than all the

other Galileans because they suffered this way? 3I tell you, no! But unless you repent, you too will allperish. 4Or those eighteen who died when the tower in Siloam fell on themdo you think they weremore guilty than all the others living in Jerusalem? 5I tell you, no! But unless you repent, you too willall perish.


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person.168 One greater than Jonah, 169 Solomon, 170 the Temple, 171 or John the

Baptist172was present.

The demand for repentance was therefore, in the ultimate sense, a challenge to a

decision for or against Jesus. This challenge is expressed in his call to discipleship, to

a wholehearted commitment to himself. This is particularly obvious in passages

where Jesus elaborates on the cost of discipleship.173 When these statements are

168Hill, David. The Gospel of Matthew, (Grand Rapids: Wm. Eerdmans, 1972), pp. 211,221.

Tasker, R.V.G., The Gospel According to St. Mathew, (Grand Rapids: Wm. B. Eerdmans, 1961,pp.125,133.169 Matthew 12:41, The men of Nineveh will stand up at the judgment with this generation andcondemn it; for they repented at the preaching of Jonah and now one greater than Jonah is here.Luke 11:32, The men of Nineveh will stand up at the judgment with this generation and condemn it;

for they repented at the preaching of Jonah and now one greater than Jonah is here.170 Matthew 12:42, The Queen of the South will rise at the judgment with this generation and

condemn it; for she came from the ends of the earth to listen to Solomon's wisdom and now onegreater than Solomon is here.Luke 11:31, The Queen of the South will rise at the judgment with the men of this generation andcondemn them; for she came from the ends of the earth to listen to Solomon's wisdom and now one

greater than Solomon is here.171Matthew 12:6, I tell you that one greater than the temple is here.172

Matthew 3:11, "I baptize you with water for repentance. But after me will come one who is morepowerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with

fire.Matthew 11:11, I tell you the truth: Among those born of women there has not risen anyone greaterthan John the Baptist; yet he who is least in the kingdom of heaven is greater than he.Mark 1:7, And this was his message: After me comes the one more powerful than I, the straps ofwhose sandals I am not worthy to stoop down and untie.Luke 3:16, John answered them all, I baptize you with water. But one who is more powerful than I

will come, the straps of whose sandals I am not worthy to untie. He will baptize you withthe Holy

Spirit and fire.173

Matthew 10:34-39, 34 Do not suppose that I have come to bring peace to the earth. I did not

come to bring peace, but a sword. 35 For I have come to turn a man against his father, adaughter against her mother, a daughter-in-law against her mother-in-law 36 a mans enemieswill be the members of his own household. 37 Anyone who loves their father or mother more thanme is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. 38

Whoever does not take up their cross and follow me is not worthy of me. 39 Whoever finds their lifewill lose it and whoever loses their life for my sake will find it.

Luke 14:25-33, 25 Large crowds were traveling with Jesus and turning to them he said: 26 Ifanyone comes to me and does not hate father and mother, wife and children, brothers and sistersyes,even their own lifesuch a person cannot be my disciple. 27 And whoever does not carry their crossand follow me cannot be my disciple. 28 Suppose one of you wants to build a tower. Wont you firstsit down and estimate the cost to see if you have enough money to complete it? 29 For if you lay thefoundation and are not able to finish it, everyone who sees it will ridicule you, 30 saying, This person

began to build and wasnt able to finish. 31 Or suppose a king is about to go to war against another

king. Wont he first sit down and consider whether he is able with ten thousand men to oppose the onecoming against him with twenty thousand? 32 If he is not able, he will send a delegation while theother is still a long way off and will ask for terms of peace. 33 In the same way, those of you who donot give up everything you have cannot be my disciples.


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viewed alongside the Synoptics emphasis on repentance as indicative of the required

response to the ministry of Jesus, it is clear that, although the words repentance and

repent are absent, the concept of repentance exists as a prerequisite to following

Jesus. This is not uncommon in the Synoptics where the idea of repentance is

sometimes present by implication.174

It should be noted that in the above mentioned call to discipleship Jesus refined the

meaning attached to the word repentance. As in the Old Testament and John the

Baptist, it still means a radical change in lifes direction which touches and affects a

persons mind, will and emotion and implies a new relationship, both to God and

ones fellow man. However, the new relationship to God is now manifested in a

turning toward Jesus Christ. The modification of the concept of repentance is in the

immediate direction of the turn, therefore, to Jesus Christ himself.

3.2.1.2.EpistrephoToTurnWhen the act of repentance is thus understood, it is almost synonymous with the

word used frequently in Acts to denote conversion; the verb epistrepho. Some

writers suggest that the two verbs metanoeoand epistrephoare often synonymous or

174Matthew 9:13, But go and learn what this means: I desire mercy, not sacrifice. For I have not

come to call the righteous, but sinners.Mark 2:17, On hearing this, Jesus said to them, It is not the healthy who need a doctor, but the sick.

I have not come to call the righteous, but sinners.Luke 19:1-10, 1 Jesus entered Jericho and was passing through. 2 A man was there by the name ofZacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, butbecause he was short he could not see over the crowd. 4 So he ran ahead and climbed a sycamore-figtree to see him, since Jesus was coming that way. 5 When Jesus reached the spot, he looked up andsaid to him, Zacchaeus, come down immediately. I must stay at your house today. 6 So he came

down at once and welcomed him gladly. 7 All the people saw this and began to mutter, He has gone

to be the guest of a sinner. 8 But Zacchaeus stood up and said to the Lord, Look, Lord! Here andnow I give half of my possessions to the poor and if I have cheated anybody out of anything, I willpay back four times the amount. 9 Jesus said to him, Today salvation has come to this house,because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.


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so closely related, that it is hard to distinguish between them.175Persson goes further

and claims that metanoeo and epistrepho are synonymous in the Lukan writings. 176

Luke is greatly influenced by the Septuagint language. His Old Testament

knowledge causes him to give a new content to the Hellenistic term metanoein

which he makes synonymous with epistrephein, having the basic meaning of

turning. It affects the whole of life.

The noun form of epistrepho, epistropheusually translated conversion, occurs only

once in the New Testament.177This reference to the conversion of the Gentiles need

not mean more than the common everyday understanding of conversion, as the

acceptance of a new faith.

The basic meaning of epistrepho is a turning round, either in the physical or the

mental or the spiritual sense.178 In the great majority of instances of its use in the

Septuagint, epistrepho is employed to translate the Hebrew root subh. Epistrepho

occurs 579 times in the LXX, of which 408 times it is used for subh.179

Like the root subh, epistrephocan be used with a secular or theological meaning. It

occurs thirty-six times in the New Testament apart from variant readings. Half of

these references, eleven in the Lukan writings, indicate conversion explicitly or

175 Brown, Colin ed., The New International Dictionary of New Testament Theology, Vol. 1, s.v.

Epistrepho by F. Laubach, (Exeter: The Paternoster Press, 1975), p.355.Loffler, Paul. The Biblical Concept of Conversion,Mission Trends No.2 Evangelizaiton, eds. G.H.Anderson & T.F. Stransky, S.S.P., (New York: Paulist Press, 1975), p.35.176 Persson, Lennart. A Study in the Concept of Repentance/Conversion in the Lukan Writings.(Synopsis of thesis accepted by the South East Asia Graduate School of Theology), in South East Asia

Journal of Theology, Vol. XV, No. 1, (1973), p.104.177

Acts 15:3, The church sent them on their way and as they traveled through Phoenicia and

Samaria, they told how the Gentiles had been converted. This news made all the believers very glad.178

Barclay, p.20.179

Kittel, Gerhard. et al ed. s.v. Epistrepho, Epistrophe, by G. Bertram, Theological Dictionary ofthe New Testament, Vol. VII, (Grand Rapids: Wm. B. Eerdmans, 1971), p.723.


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implicitly in terms of a turning from a past way of life and a turning to God.

Nevertheless the notion of conversion expressed in these verses is not uniform.

On occasions, the Old Testament understanding of conversion is highlighted. This is

seen in quotations from the Old Testament which seeks to explain the reason for

people and particularly the Jews, refusal to respond to the Gospel180. The Old

Testaments predominant view of conversion as a return to a God already known

finds expression in a reference to the Apostle Peters denial of and return to,

Christ,181 and in a statement which stresses the need to help Christians who have

wandered from the truth to return to their former faith.182 In the Angels words to

Zechariah, relative to the birth and work of John the Baptist, conversion is described

in a fully Old Testament sense, therefore, to bring back many of the people of Israel

to the Lord their God. This return was to be accompanied by a corresponding change

in behavior.183

Jesus emphasis on the immediate direction of the turn of conversion, as a

commitment to himself, is supported in a statement by Paul which speaks of one of

180Matthew 13:15, For this peoples heart has become calloused; they hardly hear with their earsand they have closed their eyes. Otherwise they might see with their eyes, hear with their ears,understand with their hearts and turn and I would heal them.

Mark 4:12, they may be ever seeing but never perceiving, and ever hearing but neverunderstanding; otherwise they might turn and be forgiven!

Acts 28:27, for this peoples heart has become calloused; they hardly hear with their ears, andthey have closed their eyes. Otherwise they might see with their eyes, hear with their ears,

understand with their hearts and turn and I would heal them.181Luke 22:31, Simon, Simon, Satan has asked to sift all of you as wheat.182 James 5:19-20, 19 My brothers and sisters, if one of you should wander from the truth andsomeone should bring that person back, 20 remember this: Whoever turns a sinner from the error of

their way will save them from death and cover over a multitude of sins.183Luke 1:16-17, 16 He will bring back many of the people of Israel to th

aavv -conversion in the biblical text

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