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Gracious Affections and the New Nature | Jonathan Edwards · Reformed Thinking

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Welcome to Reformed Thinking, the show where we take a stack
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of articles, research notes, and really try to give you the key
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insights, all tailored just for you.
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Today we're doing a deep dive into something, well, pretty
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fundamental. We're drawing from the mind of
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Jonathan Edwards, looking closely at his major work,
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Religious Affections. It's a foundational text for
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understanding the inner workings of faith, isn't it?
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It really is. And for many of us, I think
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spiritual growth can feel a bit like, you know, ups and downs.
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You have these moments of inspiration maybe, but then long
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stretches where you feel like you're struggling.
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Right, the inconsistency can be confusing.
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Yeah. And you often wonder, OK, what
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does real spiritual change actually look like?
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Is it just about feeling better for a bit, or is something maybe
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something deeper supposed to be happening?
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That's the core question Edwards tackles.
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So our mission today is really to unpack that foundational
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aspect of faith, the true alteration of the soul.
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What does that mean for your core being?
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And, you know, how does it actually work?
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Hopefully you'll get some refreshing clarity on genuine
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spiritual change versus maybe just temporary experiences.
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Indeed, we'll look into how a specific kind of spiritual
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insight Edwards often calls some spiritual discoveries brings
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about a significant alteration. OK, And not just in feelings,
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you know, or even outward actions alone, but in the very
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fabric of who you are. We'll trace this ongoing process
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starting from conversion, but seeing how it develops
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throughout life, how it really reshapes one's nature.
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Excellent. Sounds like a much needed
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discussion. The central concept, a change of
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nature. OK, so let's open this up right
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away, this core idea. What does Edwards mean when he
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talks about gracious affections being marked by a change of
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nature? Because like we said, this isn't
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just feeling different for a bit, is it?
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That seems to be a common confusion.
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Absolutely not. And that's such a crucial
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distinction he makes. When the sources talk about a
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change of nature, they're pointing to something
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fundamental, an inherent alteration in the souls.
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Well, it's very essence. It's essence, OK.
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Yeah, It's not a fleeting emotion, you know, not just a
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temporary shift in mood. It's not even just a determined
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change in behavior that comes purely from real power.
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Right. Not just gritting your teeth and
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doing better, no. It's a remaking of the inner
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person, a new disposition, you could say a new inclination
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right at the very core of who you are.
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Think of it maybe like like a plant being genetically altered
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so it produces a totally different kind of fruit.
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The change is way down at the root, not just something on the
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surface. A spiritual DNA rewrite, sort
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of. That's a strong idea.
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So where does this, the significant shift, begin?
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How does it start? Well, according to Edwards, this
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deep alteration starts with what he calls spiritual
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understanding. Spiritual understanding, OK.
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This is where the soul precedes the the excellence and glory of
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divine things. Now it's really vital to grasp
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this isn't just intellectual knowledge, not just facts in
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your. Hand more than just theology
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points. Much more, it's described more
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like a revelation, a unique kind of seeing, maybe with the heart
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and mind that apprehends the inherent beauty and worth of God
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and His ways. Seeing, not just knowing about.
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Right. It's a direct experiential
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awareness of God's beauty and truth.
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Yeah. You're not just knowing about
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divine things. You're actually seeing and
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sensing their inherent glory. And then this understanding
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stirs the affections. OK.
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But those affections in turn affect the soul on this
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foundational level, right? They reshape its deepest
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inclinations. So it's not merely cognitive,
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it's sensory, emotional too. And this specific kind of
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understanding, the spiritual discovery, it has an inherent
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ability to alter things. Precisely.
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These spiritual discoveries, as he calls them, they possess this
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inherent capacity to alter. They don't just cause a
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temporary change in sensation or frame, you know, like a nice
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feeling that comes and goes like a pleasant memory.
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Instead, they make an alteration in the very nature of the soul.
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OK, think about sunlight hitting a mirror.
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The mirror reflects the light, right?
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But it's nature doesn't change. It's still glass.
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Yeah. Inherently dark.
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Really. Right, take away the sun, it's
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dark again. But Edwards is describing
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something different. Imagine if that light somehow
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changed the glass itself, made it inherently luminous, glowing
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from within. That's closer to what these
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sources are describing. The soul itself becomes
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something different at its core. Not just reflecting, but
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possessing. Yes, possessing inwardly
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possessing this new quality. That distinction feels really
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key. But, you know, I can imagine
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listeners thinking, well, hang on, I've seen people change
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their lives through sheer willpower or therapy or maybe
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some huge life event. How does Edwards differentiate
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that kind of change from the the divine might he's talking about?
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That's a really fair question and it gets right to the heart
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of Edwards point. The source is really under score
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that this internal alteration is, and this is His language,
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properly divine might, and it's peculiar to the Spirit of the
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Lord. Peculiar to the spirit, yeah.
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This points to the idea that only a creator's might can truly
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change in nature or give a new one.
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I mean, think about it, only the one who made something can
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genuinely remake it or give it a fundamentally new essence.
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OK, that makes sense. Other forms of might, human
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effort, external pressure, even natural experiences like say
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trauma or an inspiring teacher. They can alter present feelings
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or current frames of mind. They can cause a change, maybe
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an emotional surge or behavioral adjustment, and those can be
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good, even necessary sometimes, but they don't possess the
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capacity to impart a fundamentally new nature, to
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shift the core inclinations of the soul.
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This deep internal reshaping is unique to the Spirit of God.
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It's his work in his alone that can genuinely alter the soul's
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very being. It's so it's definitely not a
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self improvement program. It's something supernatural that
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happens to the soul and the biblical illustration Second
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Corinthians 3.18 often comes up here, doesn't it?
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Beholding, as in a glass, the glory of the Lord, and being
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changed into the same image. It does, yes, and it's a really
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compelling picture of this unique supernatural effect.
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Only these divine and supernatural discoveries seem to
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have this unique effect on the soul.
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The soul, when it's touched by these truly divine discoveries,
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undergoes this deep alteration. And that Telecom Corinthians
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passage is significant because it talks about a change that
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happens as we fix our gaze not on ourselves, but on the glory
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of the Lord. Right, looking outward, not
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inward for the source. Precisely.
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And it's not just an external resemblance.
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You know, like putting on a costume or mimicking someone.
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It describes A gradual yet very real assimilation, becoming like
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the character and holiness of God.
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This process starts with a genuine perception of His glory,
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and it results in a change from within by His spirit.
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It's dynamic, ongoing, The souls inherent nature becomes more and
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more like the glory it beholds. The initial alteration of your
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being. OK, so this fundamental change
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of nature, it first becomes really evident at conversion.
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So conversion isn't just a simple decision then, is it?
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It's much more. How did the scriptures describe
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this initial alteration? What kind of turning is it
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talking about? That's right, it's presented as
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much more than just a decision. The sources highlight that the
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scriptural descriptions of conversion strongly signify this
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change of nature. They mark it as a truly far
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reaching event. The language the Bible uses is
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pretty striking. It indicates a complete reversal
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really, and a fresh start, not just a minor adjustment.
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It speaks to a radical recreation of the individual.
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Edwards points to quite a few vivid phrases here.
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Which ones do you think most powerfully show this deep
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change, and what does each one reveal about it?
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Well, there are many, but yeah, a few really stand out for their
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clarity about this new nature, For instance, being born again.
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Classic phrase. Right.
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It speaks to a new origin, doesn't it?
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A new beginning of life itself. It implies a whole new kind of
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existence, not just patching up the old, but a fresh spiritual
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birth. Then there's becoming new
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creatures. That suggests a recreation, a
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fundamental alteration of what 1 is.
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It's almost like you were one species, spiritually speaking,
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and now you're another fundamentally different in your
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spiritual makeup. Wow, that's strong.
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It is and rising from the dead that depicts a move from
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spiritual lifelessness, that state of being utterly
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unresponsive to God, to vibrant spiritual vitality.
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The soul is now alive and responsive to divine things from
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death. To life.
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Exactly. And also being renewed in the
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spirit of the mind that points to a renovation of our inner
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faculties, a new way of thinking and perceiving.
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So our core understanding and inclinations are reshaped.
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Changes how you think. Changes how you think, how you
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value things, and dying to sin and living to righteousness.
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That describes A decisive break with a former way of life and an
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embrace of a new holy walk, The souls now truly averse to sin
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and drawn to holiness. And maybe, finally, a being made
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partakers of the divine nature. That conveys an astounding
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sharing in the very essence and character of God, a
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participation in His Holiness that goes way beyond just
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imitation. Partakers of the divine nature.
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Yeah, these phrases, you see, they're not light.
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They speak to a radical, comprehensive alteration, a
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total reorientation of 1's entire being.
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So definitely not a superficial turning away from just a few bad
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habits, but a complete redirection of the whole person.
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Precisely. Conversion is presented as a
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great and universal change of the man, turning him from sin to
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God. It's not partial, it's a
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redirection of the entire person, affecting every part of
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their inner and outer. Life.
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Universal change, right? Before conversion, someone might
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just be restrained from sin. Maybe they avoid certain actions
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because they fear the consequences, or social
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pressure, or perhaps even just a temporary moral feeling.
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OK, external factors most. Often, yes, but after this
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genuine alteration, their very heart in nature is turned from
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it unto holiness. They become a holy person and an
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enemy to sin. An enemy to sin.
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Meaning the aversion to sin is now internal.
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It's an inherent disposition rather than just an external
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constraint. The core inclination has shifted
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from loving sin to hating it and loving holiness.
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It changes the very object of your affections.
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And this alteration, Edwards insists, is abiding.
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That seems really significant because it separates true change
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from temorary fixes or emotional highs.
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O If someone seems to change for a while but then consistently
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reverts back, does that suggest no genuine alteration of nature
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happened? That's a key point, Edward
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stresses. Yes.
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What's truly fascinating here is that this alteration is
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described as abiding precisely because nature is an abiding
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thing. OK, nature sticks around.
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Right. So this means if a visible
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change is present for a time, maybe during a period of high
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emotion or external pressure, but then the person consistently
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reverts to old patterns, it suggests no true change of
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nature occurred. If someone appears to change
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their ways for a while while maybe even for years, but then
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keeps going back to those old patterns, it points to a
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temporary modification of behavior, not a fundamental
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reshaping of their inherent disposition.
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Their core hasn't been altered. The essence hasn't changed.
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The essence hasn't changed exactly.
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Edwards has a pretty blunt way of illustrating this
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persistence, doesn't he? With the image of the washed
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swine returning to wallow contrasting it with the clean
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dove. He does, and it's memorable,
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partly because it's so stark, he says.
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The swine can be cleaned externally, right?
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It can be washed, but its nature is still that of a swine.
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Right, he likes in the mud. Exactly.
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That nature leads it back to its old habits, back to wallowing.
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The dove, by contrast, has a naturally cleanly nature.
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Even if it gets dirty, its inherent nature pulls it towards
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cleanliness. It will try to get clean again.
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So this illustrates that a temporary behavioral adjustment
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without that core change of nature doesn't signify true
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conversion. True conversion means the
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swinish nature. The inclination towards sin is
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replaced by a cleanly nature. Nature and inclination courts
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holiness right at the very core of the soul.
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A shift in what you intrinsically seek and what you
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genuinely find repulsive. Yes, that's a good way to put
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it. The three how God communicates
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this new nature and inherent life.
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That idea of something being abiding really challenges the
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notion of superficial change. If it's so fundamental and
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lasting, then it raises an even bigger question.
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How does God actually do this? How is it accomplished?
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Is it just external influence or is something much deeper
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happening within us? Oh, it's definitely much deeper.
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The sources detail a really beautiful internal work.
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God doesn't just act upon the soul from the outside.
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You know, like a Craftsman shaping clay.
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Not just molding. No, instead a real indwelling
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and union take place. God communicates saving grace,
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Edwards says, by giving his Spirit to be united to the
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faculties of the soul, and to dwell there after the manner of
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a principle of nature. United to the faculties,
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dwelling is a principle of nature that sounds significant.
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It's very significant. It means the Holy Spirit doesn't
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just visit the soul or offer external guidance.
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He becomes intrinsically joined to the very faculties, the mind,
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the will, the affections of the soul, and he dwells there as an
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inherent principle, like a core part of its being.
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This means the soul, when graced, is endued with a new
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nature. It's given a new spiritual
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essence, a living principle from God Himself.
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So it's not just hearing Christ teachings about life, but Christ
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himself somehow becoming life within the soul.
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Is that the idea? Exactly that.
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The key is that Christ lives in the soul, so that also is alive.
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It's not like a living person moving something lifeless where
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the lifeless thing just stays inert once the external force
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stops. Instead, life is communicated to
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the soul it's given, enabling it to have inherent in itself a
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vital nature through Christ's might.
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So the soul itself becomes alive.
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Yes, alive with a new kind of spiritual life.
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Rather than just being externally prompted to act, it
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becomes an internal source of vitality, not just reacting to
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an external push. OK, this means the soul now
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inherently desires, seeks and moves towards God, not primarily
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by external command, but by an inward spiritual life.
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And this is where that really the striking analogy of the
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glass comes in, right? The difference between just it's
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reflecting light and actually becoming luminous.
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Could you unpack that comparison a bit more, because it really
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seems to clarify this internal shift.
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It's one of Edwards's most insightful comparisons, I think,
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for illustrating this internal work.
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Grace in the soul is from Christ.
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Yes, like light from the sun hitting a piece of glass, a
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glass reflects light, but its nature stays the same.
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It's still just glass, inherently dark.
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Take the sun away, it's dark again.
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Simple reflection. But unlike the glass, the Saint
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soul receives light from the Sun of Righteousness in such a
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manner that its nature is changed and it becomes properly
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a luminous thing. Its nature is changed.
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It becomes luminous. This means, he says, not only
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does the sunshine and the Saints, but they also become
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little Suns, partaking of the nature of the fountain of their
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light. Little Suns.
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Wow, it's a strong image, isn't it?
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It illustrates that the soul doesn't just reflect holiness,
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it becomes holy at its core. It possesses an intrinsic light.
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And he compares this further to the lamps in the Tabernacle.
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They were lit by fire from heaven, and they became burning,
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shining things themselves. The divine fire didn't just
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illuminate them externally, it infused them, making them
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actively radiant from within, a continuous source of light.
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So it's not just mirroring God's light, but actually becoming a
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source of light derived from him.
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That changes everything about how you view spiritual vitality,
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and it seems to align with that other imagery, the water of life
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becoming a fountain within. Absolutely, that fits perfectly.
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We're also told that the water of life isn't just drunk, you
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know, satisfying a temporary thirst.
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It becomes a fountain of water in them, springing up there and
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flowing out of them. He's referencing John four and
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John 7 there in them. Yes, this describes an internal
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self-sustaining source of spiritual life.
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It's not just a supply from outside that you have to keep
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going back to. The source itself has taken up
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residence within you, constantly bubbling up and flowing forth.
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An internal wellspring. Exactly.
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An internal wellspring signifying an intrinsic and
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continual spiritual vitality. A living spring, refreshing and
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sustaining the soul from its very depths.
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And the final image Edwards uses there, the seed implanted in the
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heart that really seems to cement this idea of something
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organic and growing from within. Yes, grace is also likened to a
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seed implanted in the heart. And this seed, he says, not only
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is in the ground, but has hold of it, has a root there and
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grows there, and is an abiding principle of life and nature
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there. Has root there.
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Right. This signifies the settled,
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internal and growing character of this new nature.
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It's not something superficial that can be easily pulled up.
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It takes hold, becomes deeply embedded, and develops naturally
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from within. It's an inherent part of the
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person's spiritual constitution now.
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So just like a seed naturally grows into the plant it's meant
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to be. Exactly SO2.
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Does the spiritual seed produce spiritual fruit as a natural
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outflow of its inherent life, altering natural temper and
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addressing constitution sins? That's a really rich picture,
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this internal alteration, this complete rewiring of the soul.
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But OK, practically speaking, what about those deeply
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ingrained habits or inclinations we all seem to have?
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Does this change mean those just vanish overnight?
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What about someone who's maybe naturally prone to a quick
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temper, or perhaps to worrying a lot?
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Does the new nature just erase that part of their personality?
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That's a very common and very practical question for many
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believers, isn't it? And the sources clarify that no,
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conversion does not entirely root out the natural temper.
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OK, so it doesn't just wipe the slate clean of personality?
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Not entirely. A person might still be
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susceptible to certain sins because of their constitution,
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their natural bent. They might still be predisposed
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to certain emotional responses or patterns of thought.
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Your individual personality with its unique leanings, maybe being
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prone to anxiety or having a sharp tongue, or even a tendency
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towards laziness that doesn't completely disappear.
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The old tendency can remain. So if I was naturally prone to
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impatience before conversion, I might still feel that
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inclination pulling at me afterwards.
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You likely will, yes. That inclination might still be
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there, however, and this is crucial.
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Edwards makes it clear that conversion does make a great
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alteration, even with respect to these sins.
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A great alteration. Yes, grace, even though it's
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imperfect in this life, holds great might and efficacy to
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correct these evil dispositions. So while the natural inclination
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might still pop up, the new nature actively works to
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counteract it, to subdue it. So it's a battle.
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It's a real struggle, a spiritual battle, but it's one
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that the converted soul is now equipped and importantly
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inclined to fight and win because their new nature opposes
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these sinful inclination. And you mentioned constitution,
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since that's an Edward scene in term, right.
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Could you maybe elaborate a bit on what he means by that?
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Those really deeply ingrained tendencies or characteristic
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struggles? Certainly Edward uses
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constitution sins to describe those specific sins which a
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person was naturally most inclined towards, often due to
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their innate disposition or temperament before conversion.
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The ones that feel most natural, maybe.
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Often, yes, the ones we might have rationalized or excused as
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just the way I am. He gives examples like a natural
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bent towards, say, indulgence, or maybe a disposition towards
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bitterness or resentment, or perhaps a tendency towards
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malicious gossip. OK, the really good news here is
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that the alteration brought about in conversion is described
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as a universal change. Yeah, reversal.
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Meaning all sin is mortified constitution sins as well as
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others. This is a key point.
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It indicates that the scope of this change is comprehensive.
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It affects every area where sin might show up.
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So those Constitution sins aren't exempt.
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No, they are not exempted from the purifying work of grace.
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Now the battle might feel harder against these particular
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inclinations, these old habits of the heart, but they are still
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brought under the dominion of the new nature.
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So even if the temptation still feel strong, sometimes the
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person is no longer really defined by these dominant
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issues. They don't rule anymore.
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Precisely while someone might still be tempted and even
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stumble, these specific sins shall no longer have dominion
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over him, nor will they anymore be properly his character.
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Not his character anymore. Right.
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This means that these particular sins won't define who the person
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fundamentally is anymore. They might struggle, they might
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fall at times, absolutely, But the ruling inclination of their
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heart has shifted. OK, they're no longer enslaved
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to those particular vices. Those vices don't characterize
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their identity in Christ. Their life won't be primarily
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defined by these former dominant sins, even if the battle against
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them continues throughout life. And true repentance, Then, as
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part of this whole alteration, it really zooms in on those
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specific nagging sins, doesn't it?
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Edwards uses that vivid example of King Saul sparing a gag.
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He does, and it's a really stark lesson.
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True repentance as part of the spiritual alteration does in
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some respects especially turn a man against his own iniquity.
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His own iniquity. Yes, that wherein he has been
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most guilty and has chiefly dishonored God.
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This means genuine repentance often focuses sharply on the
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very sins that were most characteristic of the
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individual's former life, the ones they were most prone to.
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Ones closest to home. Exactly.
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The sources contrast this with Saul.
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He was commanded to destroy all of God's enemies, the
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Amalekates, but he spared A gag their king, the chief of those
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enemies, while destroying the lesser ones.
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He kept the best. Right.
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This illustrates that genuine change means confronting and
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overcoming one's most cherished or characteristic sins, the a
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gag in your own heart, rather than just dealing with the
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easier ones or the sins that are less personally challenging.
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Wow. It's about an honest reckoning
22:07
with those deep seated inclinations that dishonored God
22:11
and a real willingness, empowered by grace to see them
22:14
conquered. Be the ongoing alteration,
22:16
renovation throughout life. OK, so this definitely isn't A1
22:19
and done deal man. It's not like we're just
22:20
converted and then static perfect from that moment on it.
22:24
That's clearly not the picture. So how do the sources describe
22:28
this ongoing process of spiritual alteration, this
22:31
continuous reshaping throughout life?
22:33
Right, and here's where it gets really practical and maybe
22:37
encouraging for your walk of faith day-to-day, because it
22:40
speaks directly to the dynamic nature of spiritual life.
22:43
The sources portray this not as a static state you achieve, but
22:47
as a dynamic continuous process. Not a destination, but ongoing
22:52
work. Exactly.
22:53
It's not just a single event that happens at the beginning,
22:55
like flipping a switch. It's an unfolding work of grace
22:58
that continues day by day, year by year.
23:01
So does that mean the same kind of spiritual discoveries that
23:04
first initiated the change, they continue to propel it forward,
23:07
They keep working? That's precisely the idea.
23:10
Just like the initial spiritual discoveries and the affections
23:12
they start at conversion, all subsequent illuminations and
23:16
affections of that kind are also described as altering.
23:19
OK, so they keep having that effect.
23:20
Yes, this tells us that every time a believer genuinely gains
23:24
a new spiritual understanding of divine things, sees God's glory
23:27
in a fresh way, grasps a truth more deeply, and experiences
23:31
those gracious affections in response, that experience
23:34
continues the work of altering the soul's nature.
23:37
It's not a diminishing effect then.
23:39
No, it seems not. The same divine might that
23:42
initiated the change continues to operate, moving the soul
23:45
further along into conformity with God's character.
23:48
And Edwards mentions this happens in proportion to the
23:51
degree in which they are given. Does that suggest maybe the more
23:55
we seek God and encounter Him, the more our nature is actually
23:59
changed? It does seem to suggest that
24:01
these ongoing illuminations they possess a similar divine might.
24:05
They continue to reach the bottom of the heart, and affect
24:08
and alter the very nature of the soul in proportion to the degree
24:11
in which they are given. Reaching the bottom of the
24:13
heart. Yes, this implies a progressive
24:16
deepening of the alteration. The more a person experiences
24:19
these divine illuminations and gracious affections, the more
24:22
they genuinely see and feel the beauty and rightness of God, the
24:26
more thoroughly their nature has changed.
24:28
So it's a growth in holiness. It's a growth in holiness, A
24:31
gradual yet steady movement towards spiritual maturity.
24:35
And the change isn't shallow. It continues to influence the
24:38
deepest parts of the heart, reshaping desires and
24:40
inclinations overtime. So this alteration of nature is
24:44
truly lifelong, Ben. It continues right up until we
24:47
reach glory. That's exactly right.
24:48
This alteration of nature is continued and carried on by them
24:52
to the end of life, until it is brought to perfection in glory.
24:55
End of life. Yes, this means the process of
24:58
spiritual alteration is genuinely lifelong.
25:01
It doesn't just stop once a person is converted or maybe
25:05
achieves a certain level of spiritual maturity they're
25:08
comfortable with. Instead, it continues to unfold
25:11
and deepen until the believer reaches their ultimate state of
25:14
glory in heaven. That's when they will be
25:16
perfectly conformed to Christ. This ongoing renovation ensures
25:20
that the work God began is the work God completes.
25:25
It gives us hope, doesn't it, that we are always moving
25:27
towards greater holiness, even amid struggles.
25:30
It does, and scripture seems to back this up, painting a picture
25:33
of ongoing renovation you mentioned.
25:35
Romans 12 and Ephesians 4 are often cited here.
25:38
How do those passages speak to this continuous reshaping of our
25:42
nature? They really do confirm Edwards
25:44
understanding quite clearly. Scripture represents the
25:47
progress of this work as a continued conversion and
25:51
renovation of nature. This isn't a concept just pulled
25:53
from Edwards. It's rooted in biblical teaching
25:55
about sanctification. OK.
25:57
For example, Romans 12 verses one and two.
26:00
It exhorts believers to be altered by the renewing of your
26:03
mind. That phrase be altered or be
26:06
changed, is passive something done to us, but involving our
26:10
participation in the renewing of our minds.
26:12
And ongoing renewal. Exactly.
26:14
It speaks to an active, ongoing process of mental and spiritual
26:18
reshaping where our way of thinking, our worldview, our
26:22
core desires are constantly being brought more into line
26:24
with God's truth. It's like a dynamic internal
26:26
recalibration. And similarly, Ephesians 4,
26:30
verses 22 to 24 urges believers to put off the old man, the old
26:34
self, the old nature, and put on the new man, which after God is
26:37
created in righteousness and true holiness.
26:39
Putting off putting on sounds active.
26:40
It does. That language implies A
26:43
continuous daily engagement with this process of spiritual
26:47
growth, shedding former sinful patterns and actively embracing
26:51
a new way of living that flows naturally from the new nature
26:54
God has given. So these passages highlight that
26:57
spiritual life isn't passive. It involves an act of striving,
27:01
yes, but one that's empowered by God to live out the new nature
27:04
that has been given. It means making daily choices to
27:07
live in light of who you now truly are in Christ,
27:10
distinguishing true from false lastings effects.
27:13
This whole understanding of continuous alteration is, well,
27:17
it's very insightful. It really clarifies that
27:19
spiritual life isn't just about isolated moments or mountaintop
27:22
experiences, but a pervasive shift.
27:24
So, wrapping this section up, what does this all mean for
27:27
telling a genuine spiritual alteration?
27:29
Apart from something that might just be temporary or
27:31
superficial, What are the lasting signs we should look for
27:34
in ourselves or others? This is such a vital
27:37
distinguishing mark, isn't it? Because it's crucial for
27:39
discernment, judging our own experiences and also
27:42
understanding what we see in others.
27:44
The sources clearly layout how to discern true, gracious
27:48
affections from those that might be merely fleeting or even
27:51
counterfeit. Edwards is very practical here.
27:54
He. Describes some high affections,
27:56
experiences that seem really intense at the time, but they
27:59
leave no lasting impact. What exactly does he mean by
28:02
that? How does that look?
28:03
Well, he means that some experiences, even though they
28:06
might feel emotionally powerful and seem very spiritual in the
28:09
moment, they leave no manner of appearance of an abiding effect.
28:13
No abiding effect. Right.
28:14
They might cause a sudden burst of feeling, maybe intense joy or
28:18
sorrow or zeal, but then they go off suddenly and they leave the
28:21
individuals quite dead and void of all sense and activity,
28:24
spiritually speaking. No better, really, than they
28:27
were before the experience. Like a flash in the pan.
28:30
Exactly. That's a crucial sign, Edwards
28:33
argues, that the nature itself has not been fundamentally
28:36
altered. If the emotional high just
28:39
disappears and leaves no lasting change in the person's
28:42
disposition or their consistent behavior, it indicates the
28:45
experience was probably superficial, a passing sensation
28:49
rather than a deep work of the spirit.
28:51
Like a wave crashing on the shore.
28:52
Yes, and then it recedes, leaving no real lasting mark on
28:55
the sand. The emotional energy just
28:57
dissipates without leaving behind a new settled spiritual
29:01
inclination. OK, but in contrast, he says,
29:04
genuine affections leave a sweet saver and a relish of divine
29:08
things. What does that mean?
29:10
What does that taste like, spiritually speaking?
29:12
That's a lovely way to put it. What does it taste like?
29:14
In contrast, genuine high gracious affections are not like
29:17
that flash flood. They leave a sweet savor and a
29:20
relish of divine things on the heart, and a stronger bent of
29:23
soul towards God and holiness. A stronger bent.
29:25
Yes. This implies A lasting, tangible
29:29
impact on your disposition, your inner frame.
29:32
Even after the initial intense feelings might subside, A
29:35
deeper, more settled spiritual reality remains.
29:38
There's a lingering desire for God and holiness, a greater
29:41
inclination towards spiritual things, maybe a new sense of
29:44
delight in them. The savor and relish Edward
29:48
suggests isn't temporary. It persists.
29:51
It colors your perception and shapes your desires going
29:53
forward. It's like maybe a delicious meal
29:56
whose flavor lingers pleasantly, making you want to return to
29:59
that source of satisfaction. That makes sense, and Edwards
30:02
points to Moses face as a really strong illustration of this
30:05
lasting effect. It didn't just shine while he
30:07
was on the mountain with God, but it continued to shine after
30:10
he came down. How does that picture what this
30:13
lasting effect looks like for us?
30:15
It's such a compelling image, isn't it?
30:17
The sources use that example of mazes face.
30:19
It not only shone while he was in the mount, extraordinarily
30:22
conversing with God, but it continued to shine after he came
30:25
down from the mount. It lingered.
30:26
It lingered. Exactly this illustrates that
30:29
when people have truly conversed with Christ, have had a genuine
30:33
encounter with divine glory, there is a sensible effect of it
30:36
remaining upon them, something remarkable in their disposition
30:40
and frame, which helps others recognize they have been with
30:44
Jesus. As Acts 4.13 puts it, OK,
30:47
Moses's glowing face wasn't just a fleeting phenomenon, it was a
30:51
visible sign of a fundamental, lasting encounter with divine
30:54
glory. In the same way, genuine
30:57
spiritual encounters leave a mark on the soul that becomes
31:00
observable in a person's character, their conduct, even
31:03
just their general demeanor in daily life.
31:05
So this shine is more like a change disposition towards God,
31:08
a general orientation of life, not just a momentary emotion.
31:12
Yes, I think that captures well a new orientation, a settled
31:15
bent of the soul. And the warning, then, is pretty
31:17
stark. If there's no sensible,
31:19
observable alteration in someone's visible character
31:22
qualities or their ingrained evil habits, then even the
31:25
brightest, most traumatic story of spiritual experiences doesn't
31:28
really count for much. The ultimate criterion is being
31:31
a new creature. The warning is indeed very clear
31:34
and quite direct. If, after supposed initial
31:37
affections or experiences, there is no very sensible or
31:40
remarkable alteration in a person's visible bad qualities
31:44
or their persistent evil habits, or if they remain, as Edwards
31:48
puts it, as selfish, carnal, as stupid and perverse, as
31:52
unchristian and unsavory as ever, then that lack of change
31:56
is greater evidence against him than the brightest story of
31:59
experiences that ever was told is for him.
32:01
Wow, actions speak louder than experiences.
32:04
In essence, yes. This statement highlights that
32:06
the external evidence of character change is paramount,
32:09
the criterion Edwards keeps coming back to as being a new
32:11
creature. It's not primarily about how
32:14
powerful you felt at a given moment, or how compelling your
32:17
personal narrative might sound. The true test lies in the
32:20
ongoing observable change in your life, specifically a
32:23
turning from sin and a consistent leaning towards
32:26
holiness, a new inclination of the heart made visible.
32:30
If that outward fruit of the Spirit is largely missing, then
32:33
the claim of an inward spiritual alteration is significantly
32:36
undermined, no matter how sincere the initial feelings
32:39
might have seemed at the time outros.
32:42
Well, that was certainly a deep dive into the true alteration of
32:45
the soul we see now. Edwards presents this as well,
32:48
the thoroughly divine work, something that initiates a new
32:50
nature within you, something that corrects even natural
32:54
inclinations over time and continues throughout your entire
32:57
life. It's truly a comprehensive
32:59
change, isn't it? Not just an external adjustment
33:01
or a temporary feeling. It's a reshaping of who you
33:04
fundamentally are. Indeed, it clarifies that God's
33:07
work isn't superficial. It's a fundamental internal
33:09
reshaping that yields lasting effects, and the real evidence
33:13
of his altering might isn't found primarily in fleeting
33:16
feelings, but in a heart that is genuinely turned towards
33:19
holiness, with an abiding inclination towards divine
33:21
matters consistently expressed in a changed life over the long
33:25
haul. So, thinking about all this,
33:27
what really stands out to you, our listener, from our
33:29
conversation today? How about this understanding of
33:32
a genuine change of nature reshape how you consider your
33:36
own spiritual growth, or maybe what it means to be a follower
33:38
of Christ? Does it perhaps challenge any
33:40
preconceived ideas you might have had about what real
33:43
spiritual change entails? And maybe consider this, if
33:46
genuine spiritual alteration results in, as Edwards says, a
33:50
stronger bent of soul towards God and holiness, what might
33:54
that deeper inclination practically look like in your
33:56
daily walk? How might it specifically
33:58
reorient you regarding those very Constitution sins We talked
34:02
about, those struggles that feel most deeply ingrained in you.
34:05
What practical steps might naturally flow from a truly
34:08
altered nature when facing those specific personal challenges?
34:12
Some searching questions to reflect on.
34:15
Until next time, keep seeking to understand God's genuine,
34:18
abiding alteration in your life.