Systematic Theology, by Louis Berkhof - New Leaven

VII. Conversion
From the discussion of regeneration and effectual calling there is a natural transition
to that of conversion. By a special operation of the Holy Spirit the former issues in the
latter. Conversion may be a sharply marked crisis in the life of the individual, but may
also come in the form of a gradual process. In the psychology of religion the two are
generally identified. All this points to the close relation between the two.
A. THE SCRIPTURAL TERMS FOR CONVERSION.
1. THE OLD TESTAMENT WORDS. The Old Testament employs especially two words for
conversion, namely:
a. Nacham, which serves to express a deep feeling, either of sorrow (niphal) or of
relief (piel). In niphal it means to repent, and this repentance is often accompanied with a
change of plan and of action, while in piel it signifies to comfort or to comfort one’s self. As
a designation of repentance—and this is the meaning with which we are concerned here
—it is used not only of man but also of God, Gen. 6:6,7; Ex. 32:14; Judg. 2:18; I Sam.
15:11.
b. Shubh, which is the most common word for conversion, means to turn, to turn
about, and to return. It is often used in a literal sense of both God and man, but soon
acquired a religious and ethical signification. This meaning is most prominent in the
prophets, where it refers to Israel’s return to the Lord, after it has departed from Him.
The word clearly shows that, what the Old Testament calls conversion, is a return to
Him from whom sin has separated man. This is a very important element in conversion.
It finds expression in the words of the prodigal son, “I will return, and go to my father.”
2. THE NEW TESTAMENT WORDS. There are especially three words that come into
consideration here:
a. Metanoia (verbal form, metanoeo). This is the most common word for conversion in
the New Testament, and is also the most fundamental of the terms employed. The word
is composed of meta and nous, which is again connected with the verb ginosko (Lat.
noscere; Eng., to know), all of which refers to the conscious life of man. In the English
Bible the word is translated “repentance,” but this rendering hardly does justice to the
original, since it gives undue prominence to the emotional element. Trench points out
that in the classics the word means: (1) to know after, after-knowledge; (2) to change the mind
as the result of this after-knowledge; (3) in consequence of this change of mind, to regret the
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