04.13. The Heart

THE HEART

One frequently hears these and similar expressions: "I believe in a change of heart," "I believe in heart felt religion." A correct understanding of these terms would be helpful to all and would eliminate much confusion. That one must be sincerely religious and his heart be right to be saved is not a matter of doubt; but that one may be religious after a false system of religion, believe he is saved, and rejoice in the feeling produced by such assurance while still in his sins, must be apparent to any thoughtful person.

WHAT IS THE HEART? Not the Physical Organ. There is an inward man, and an outward man (2 Corinthians 4:16). But few, and they the most ignorant, can be found who think that the heart mentioned in the Bible, with which religion has to do, is the physical heart, the center of the body’s circulatory system. The physical heart is susceptible of only two changes, namely, physical and chemical, and either would produce instant death. If this is the heart with which religion has to do, then, when the spirit leaves the body and the body and heart are buried, where will the religion of the spirit be?

Spiritual. A careful study of what the Bible says concerning the activities and functions of the heart will give us a better understanding of the heart. The three major functions of the heart are intellect, emotions, and will.

1. Intellect. All our intellectual activities are ascribed, in the Bible, to the heart. The heart thinks. "Wherefore think ye evil in your hearts?" (Mark 9:4).

"Out of the heart come forth evil thoughts" (Matthew 15:19). The heart understands. "The heart of the rash shall understand knowledge" (Isaiah 32:4). "For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed: lest haply they should perceive with their eyes, and hear with their ears, and understand with their hearts, and should turn again, and I should heal them" (Matthew 13:15). The heart knows. "The heart knoweth its own bitterness" (Proverbs 14:10). The heart believes. "With the heart man believeth unto righteousness" (Romans 10:10). The heart doubts. See Mark 11:23. The heart ponders. "But Mary kept all these sayings, pondering them in her heart" (Luke 2:19). The heart reasons. "But there were certain of the scribes sitting there, and reasoning in their hearts" (Mark 2:6). The heart judges. "Be­cause if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, we have boldness towards God" (1 John 3:20-21). To condemn is to pass adverse judgment. See also 1 Kings 3:9. These are purely intellectual processes, and are not processes of the physical heart. Perception, reflection, memory, are also intellectual processes, and belong to the heart.

2. Emotions, or Sensibilities. From the Bible we learn also that the heart is the seat of our emotions. We love with the heart. "Thou shalt love the Lord thy God with all thy heart" (Matthew 22:37). Despise with the heart. "She despised him in her heart" (2 Samuel 6:16). It is the seat of gladness and sorrow. "A glad heart maketh a cheerful countenance; but by sorrow of the heart the spirit is broken" (Proverbs 15:13). The heart rejoices. "Our heart shall rejoice in him, because we have trusted in his holy name" (Psalms 33:21). Admira-tion, wonder, fear, hate, etc., are also emotions, and belong to the heart.

3. Will. Voluntary action along any line is the result of the will. The will is a faculty, or shall we say a function? of the heart?

We determine with the heart. "But he that standeth steadfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart," etc. (1 Corinthians 7:37).

Purpose with the heart. "Let each man do as he hath purposed in his heart" (2 Corinthians 9:7).

Repent with the heart. Repentance is a change of mind, or purpose. Paul speaks of an impenitent heart, a heart not willing to change its purpose with reference to sin and righteousness (Romans 2:4-5).

We obey from the heart. "But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; and being made free from sin, ye became servants of righteousness (Romans 6:17-18).

We classified believing as an intellectual act. This, of course, relates only to that degree of faith which merely accepts the truthfulness of a proposition. And yet our emotions may help or hinder us in accepting the truthfulness of a proposition. The degree of faith that leads to salvation is a belief in Jesus Christ with all the heart. This, of course, includes the emotions and the will. Faith then, in this broad sense belongs to every faculty of the heart—the intellect, emotions, and will.

CHANGE OF HEART. The expression,change of heart, is rather indefinite. It indicates nothing as to the nature of the change. Do we believe in a change of heart? It depends on what kind of change you have in mind. Nebuchadnezzar had a change of heart. "Let his heart be changed from man’s, and let a beast’s heart be given unto him" (Daniel 4:16). "The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as an oxen, and his body was wet with the dews of heaven, till his hair was grown like eagles’ feathers, and his nails like birds’ claws" (Daniel 4:33). We do not want that change of heart. Change from a pure heart to a corrupt heart would be a change of heart. We should not want that. Purifying, or cleansing the heart is more definite (Acts 15:9). Yet there is a change of heart when a sinner turns to God. When a sinner turns to God how much change takes place? a complete change in his intellect, emotions, and will? Not necessarily; perhaps he already knows what is right in many things, understands some things, and believes some things that all men should believe. But his understanding must be sufficiently enlightened so that he will know what to do. What change must take place in his emotions? Must he come to love the things he once hated and hate the things he once loved? Perhaps he already loves his wife, children, and law and order. He must not change this to hatred. But he must love God more than these, must love him so that nothing will hinder his serving him. His will must be changed so that, whereas he was not willing to serve God, he is now determined to serve him. The word of God enlightens our understanding, stirs up our emotions, breaks down our stubborn will, and enlists us in his service" (Deuteronomy 4:10; Psalms 119:9; Psalms 119:11; Psalms 119:104; Psalms 119:130; Matthew 13:15; John 6:44-45; Acts 26:16-18; Romans 10:14-17). These and many other passages teach us that the necessary changes in intellect, emotions, and will are effected by the word of God.

Further Light. We may receive additional light as to what the heart is by considering the fact that certain actions are affirmed of both the heart and the spirit. We serve God with the spirit—"Whom I serve with my spirit" (Romans 1:9), and we serve him with the heart (Deuteronomy 28:47). We know with the spirit (1 Corinthians 2:11), and we know with the heart (Proverbs 14:10). We suffer anguish of spirit (Job 7:11), and anguish of heart (2 Corinthians 2:4). This shows that the heart of which the Bible speaks in connection with religion is not an organ of the flesh THE HEART RIGHT.

It is frequently said, "If one’s heart is right, he is all right." If this refers only to the emotions, it is not true; but if it refers to the whole heart, then it is eminently correct. The heart is right only when the intellect, the emotions, and the will are right.

HEART-FELT RELIGION. The physical sensations felt which are interpreted by some as heart-felt religion are caused by a reflex influence from our emotions, and are present when our emotions are greatly excited from any cause. Extreme delight, profound astonishment, great sorrow or fear, or any great emotion will produce a decided physical sensation, no matter what may be the exciting cause, whether religion, or earthly joy, love, calamities, fears, or sorrows. Whether the emotions be excited by truth or falsehood, if it be believed true, the feeling is the same. When Jacob believed on false evidence that Joseph was dead, his emotions and, therefore, his feelings were just as they would have been had Joseph been dead. See Genesis 37:28­. And when Joseph saw that his father Jacob was dead his emotions were aroused and the depressing feelings followed. See Genesis 49:33; Genesis 50:1. The process producing the feelings was the same in each case—the impression on the mind that a loved one was dead, emotions aroused, and depressed feelings followed. Truth was the cause in one case, falsehood in the other.

Make a person believe he is lost, and grief follows, which, in turn, produces a feeling of depression. As an intense emotion cannot be sustained for a long period, the conscience smitten sinner loaded down with grief and a consequent feeling of depression is usually easily swayed the other way. Then make him believe he is saved, his emotions are aroused to the other extreme, the load of depression is removed, and a feeling of pleasure and joy follows. But his feelings are no evidence of his pardon, for they follow as a natural result of his emotions, and his emotions correspond with his faith. Such feelings are not evidence of the truthfulness of what one believes, but only the result of his belief. Instances in your own experience and under your own observation, as well as the case of Jacob when he believed Joseph dead, prove this to be true. In considering feelings under this heading we have had reference only to those fleshly sensations produced by emotions which some seem to think is heart-felt religion. But all sincere religion, whether heathen or Christian, produces these feelings. A person could believe in heathen religion and repudiate Christianity with all his soul, and still believe in that sort of heartfelt religion. But emotions themselves are spiritual feelings. In this sense also all sincere religion is heart-felt, for emotions are aroused in all people when they are sincere in their religion. To accuse a person, therefore, of not experiencing heart-felt religion is to accuse him of not being sincere. The sincere worshiper of idols experiences these pleasurable emotions when he be­lieves he satisfies the demands of his gods.

HONEST HEART.

Honesty is a condition, or attitude, of the heart. An honest heart seeks to bring about, or establish, right relations. In business affairs it seeks to deal on principles of justice and right; and if it finds that in some former transaction unjust gain was obtained, even though it was done by oversight, or mistaken calculations, it will seek to make proper adjustment of matters. It seeks to render to every man that which rightfully belongs to him, whether in social or business affairs, even though it requires self-sacrifice to do so. It is a fine thing to be honest towards all men, but it is a greater thing to be honest towards the truth, towards God; for the greater includes the less. A person is not honest towards the truth when he will not open his heart to receive all the facts, all the light, on any proposition. A partisan spirit that shuts up the heart against the reception of any truth that militates against the party is not honest towards the truth. A heart honest towards God seeks to establish right relationship with him, to scrupulously render to him that which is his due, according to the highest standard of justice and right. A wise heart recognizes that God’s way, God’s will, is right, and an honest heart seeks to conform to it. This explains why the good and honest heart in the parable of the sower so readily received the word and brought forth fruit abundantly. See Luke 8:15. This does not mean that an honest heart will not make mistakes. Saul of Tarsus sinned grievously in persecuting the church (1 Timothy 1:10-16), though he thought he was doing right (Acts 26:9-10). His honest effort to live up to what he thought was right gave him a good conscience towards God (Acts 23:1; Acts 24:16), but it proved nothing as to the righteousness of his course. It did enable him, however, to readily accept the truth when he saw it, and to thereafter put forth every ounce of his energy in promoting it. A heart waxed gross will not accept the truth, because such heart is not honest towards God. "For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their hearts, and should turn again, and I should heal them (Matthew 13:15).

CONDITION OF THE HEART BY NATURE. The condition of the human heart at birth has long been a subject of debate. Dr. W. A. Jarrell, a Missionary Baptist minister, who has engaged in a great number of public debates with ministers of the Methodist Church, and also with Christian ministers, says, "That man is totally depraved is evident from his being a child of the devil—fathered by the devil of the same moral nature"—Gospel in Water, pp. 251, 252. Every child, according to this is a little devil, possessing the same moral nature of the devil. This doctrine of in­herent depravity is the very foundation of all denominational claims for a direct operation of the Holy Spirit in conversion. They claim that the heart is impure by nature, that even infants are impure by nature, and that infants, dying in infancy, are regenerated, else they would be damned.

Adam was as good as God desired him to be. God pronounced all the work of his creation, including Adam, very good. See Genesis 1:31. More, he was a son of God (Luke 3:38). Certainly he was as good as Jehovah wanted him to be; if not, why not? And yet this good man, who certainly was not corrupt by nature, sinned, so far as we know, the first opportunity he had. The fact that a man sins is not, therefore, evidence of a corrupt, depraved heart.

"God made man upright, but they have sought out many inventions" (Ecclesiastes 7:29). "We are also his offspring" (Acts 17:28). God is the Father of our spirits (Hebrews 12:9). Advocates of the doctrine of total depravity put much stress on their argument that children inherit the nature of their parents. How, then, can they show that our spirits do not inherit the pure nature of the Father of our spirits?

We are told in the Creeds that we inherit a corrupt nature, being "made opposed to all good, and wholly inclined to all evil," and that the sinner cannot think a good thought nor do a good deed till God regenerates him by a direct impact of the Holy Spirit. If this is true, man is in no way responsible for his sinfulness, nor for his failure to become a Christian. And yet God will damn him for being such a character—can a man with any sense of justice, believe such a doctrine?

Responsibility for Condition of the Heart. When Adam sinned he did not blame God for not making him better, but did seem to lay the blame for his sin on his wife. But he is getting paid back. Every advocate of the doctrine of inherent depravity blames Adam for all the sinfulness in the world. It is an easy way to shirk responsibility, but it is neither manly nor just. God makes every man responsible for the condition of his own heart. "Keep thy heart with all diligence; for out of it are the issues of life" (Proverbs 4:23). Jesus blamed the people for the grossness of their heart (Matthew 13:15).

RELIGION. Not Enough to Be Religious. One may be religious and still condemned by Jehovah. The Jews were religious in the days of Christ and the apostles as they are now, and the straightest sect of the Jews were Pharisees. But Jesus said, "Expect your righteousness shall exceed the righteousness of the scribes and the Pharisees, ye shall in no wise enter into the kingdom of heaven" (Matthew 5:20). He also pronounced woes unto them, and denounced them in the most scathing terms (Matthew 23:13-16). To Nicodemus, one of the best of the Pharisees, Jesus said, "Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God" (John 3:1-3). As a Pharisee Saul of Tarsus persecuted the church with all his might (Acts 26:2-11), and made great advancement in the Jews’ religion" (Galatians 1:13-14). He thought he was doing right, and this gave him a good conscience, good feelings (Acts 23:1; Acts 26:9). And yet he was a great sinner, and found salvation only in Christ (1 Timothy 1:12-16). James speaks of vain religion (James 1:27). Certainly this sort of religion is worthless.

Sincerity and Truth Essential. Sincerity of heart is essential to salvation and to the development of true culture; but sincerity alone is not sufficient. Of course, without sincerity of heart there cannot be a clear con­science nor any good feelings; but sincerity, a clear conscience, and good feelings do not prove one is correct. The case of Saul of Tarsus proves this. Also, one may believe that sprinkling is baptism, and another believe that it is not. Both are intense in their feelings about the matter, but one is certainly wrong.

Jesus said, "If ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free" (John 8:31-32). Knowing the truth, abiding in the word, are conditions of discipleship.

PURE RELIGION.

"Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep one’s self unspotted from the world" (James 1:27). Any man, whether religious or not, can help the needy; but keeping one’s self unspotted from the world is possible only to him, who, by obedience to the gospel, has separated himself from the world. But how keep one’s self unspotted from the world? The world follows worldly wisdom, the church follows the wisdom of God. This is the only permanent, and always present, point of distinction between the world and the church. To the extent that Christian people adopt worldly wisdom in religious matters to that extent they become spotted with the world. Help the needy, and keep yourself unspotted from the world —this is pure religion. Do you feel your religion? Certainly, and others should be able to feel your religion, too. As a general proposition it is true that our feelings correspond with the nature of the things we believe. If we believe joyful news, we feel joyous; if we believe sad news, we feel sad. But there is an additional thought we should consider: If we do not act in harmony with what we believe to be our duty, the good feeling will not follow our belief.

Conclusion. Three divisions of the heart: Intellect, Emotions, and Will. To promote our usefulness, satisfaction, self-respect, and happiness the heart should be cultivated with the greatest possible diligence. The intellect is the great machinery for acquiring, retaining, and classifying information. A certain part of emotional interest must be aroused, or we will make poor progress in acquiring and remembering information. Poor memory is due largely to a lack of interest. If one loves the truth the acquiring of any truth produces pleasurable emotions, which leads to action, if the will is not too enfeebled. Strong emotions stimulate the will. A lazy man is stirred to instant action if the motive of fear becomes strong enough. Weakness of will and a failure to act is usually due to little, or no, emotion. "Keep thy heart with diligence."

TOPICS FOR INVESTIGATION AND DISCUSSION.

• Cultivating the Intellect.

• Cultivating the Emotions.

• Cultivating the Will.

• Blessed Are the Pure in Heart (Matthew 5:8).

QUESTIONS.