Direction of Wholeheartedness in Following God's Will
The Concept of Wholeheartedness in Following God's Will
The concept of wholeheartedness in following God's will is rooted in biblical teachings that emphasize the importance of devotion and obedience to God. In Deuteronomy 6:5, the Israelites are commanded to "love the Lord your God with all your heart and with all your soul and with all your might" [2]. This commandment is reiterated in various biblical passages, including I Kings 8:61, where Solomon prays that the Israelites' "heart be fully devoted to the Lord our God" [1].
The biblical basis for wholeheartedness is closely tied to the idea of loving God with one's entire being. According to Torrey's Topical Textbook, love to God is "commanded" and is the "first great commandment" [2]. This love is not merely an emotional feeling but is demonstrated through obedience to God's commandments. As stated in 1 John 5:3, "this is the love of God, that we keep his commandments" [2].
The direction of wholeheartedness involves aligning one's will with God's will. According to Aquinas, the goodness of the human will depends on its conformity to the Divine will [8]. This conformity is achieved through the intention of the end, which is the Sovereign Good, namely God. Calvin also emphasizes the importance of submitting one's will to God's will, stating that "the only haven of safety is to have no other will, no other wisdom, than to follow the Lord wherever he leads" [5].
The Heidelberg Catechism describes the "rising-to-life of the new self" as "wholehearted joy in God through Christ and a love and delight to live according to the will of God by doing every kind of good work" [4]. This understanding highlights the role of Christ in enabling believers to live a life of wholeheartedness.
In Jewish tradition, the concept of wholeheartedness is also emphasized. Ramban (Nachmanides) interprets Deuteronomy 18:13 as meaning that one should "direct our hearts to Him only, and believe that He alone does everything" [3]. This understanding underscores the importance of trusting in God's sovereignty and providence.
The patristic tradition also stresses the significance of wholeheartedness in following God's will. Augustine writes that "following after God is the desire of happiness; to reach God is happiness itself" [6]. He further notes that God's will is never defeated, even when human beings sin, as God can use their sinful actions to achieve His purposes [9].
The pursuit of wholeheartedness is not without its challenges. Calvin acknowledges that believers often experience a "repugnance in their hearts" due to the conflict between their natural inclinations and their desire to obey God's will [7]. Nevertheless, through the work of the Holy Spirit, believers are enabled to persevere and grow in their devotion to God.
Sources
- I Kings “I Kings 8:61 (BSB) — So let your heart be fully devoted to the LORD our God, as it is this day, to walk in His statutes and to keep His commandments.””
- Torrey's Topical Textbook “Torrey's Topical Textbook: Love to God — Commanded -- De 11:1; Jos 22:5. The first great commandment -- Mt 22:38. With all the heart -- De 6:5; Mt 22:37. Better than all sacrifices -- Mr 12:33. Produced by The Holy Spirit. -- Ga 5:22; 2Th 3:5. The love of God to us. -- 1Jo 4:19. Answers to prayer. -- Ps 116:1. Exhibited by Christ -- Joh 14:31. A characteristic of saints -- Ps 5:11. Should produce Joy. -- Ps 5:11. Love to saints. -- 1Jo 5:1. Hatred of sin. -- Ps 97:10. Obedience to God. -- De 30:20; 1Jo 5:3. Perfected in obedience -- 1Jo 2:5. Perfected, gives boldness -- 1Jo 4:17,18. God, faith”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Deuteronomy 18:13: THOU SHALT BE WHOLE-HEARTED WITH THE ETERNAL THY G-D. The meaning thereof is that we are to direct our hearts to Him only, and believe that He alone does everything. It is He Who knows the truth about all future events, and from His prophets, or from His pious ones, in other words the Urim and Thummim 193 Exodus 28:30 (Vol. II, pp. 480-483). — are we to inquire about future events. We are not to inquire of the astrologers or from anyone else, or by any means to trust that their words will be fulfilled. Instead, if we hear any prediction [of the divine”
- Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. What is the rising-to-life of the new self?: Q. What is the rising-to-life of the new self? A. Wholehearted joy in God through Christ1 and a love and delight to live according to the will of God by doing every kind of good work.2 1 Ps. 51:8, 12; Isa. 57:15; Rom. 5:1; 14:17 2 Rom. 6:10-11; Gal. 2:20 Q & A 91”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 62: therefore, let his wisdom and will preside over all our actions. We are God’s; to him, then, as the only legitimate end, let every part of our life be directed. O how great the proficiency of him who, taught that he is not his own, has withdrawn the dominion and government of himself from his own reason that he may give them to God! For as the surest source of destruction to men is to obey themselves, so the only haven of safety is to have no other will, no other wisdom, than to follow the Lord wherever he leads. Let this, then be ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. II.--GOD IS THE ONE OBJECT OF LOVE; THEREFORE HE IS MAN'S CHIEF GOOD. NOTHING IS BETTER THAN GOD. GOD CANNOT BE LOST AGAINST OUR WILL. (part 1): 18. Following after God is the desire of happiness; to reach God is happiness itself. We follow after God by loving Him; we reach Him, not by becoming entirely what He is, but in nearness to Him, and in wonderful and immaterial contact with Him, and in being inwardly illuminated and occupied by His truth and holiness. He is light itself; we get enlightenment from Him. The greatest command”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 63: they feel bitterly, they are at the same time filled with spiritual joy; though pressed with anxiety, breathe exhilarated by the consolation of God. Still there is a certain degree of repugnance in their hearts, because natural sense shuns and dreads what is adverse to it, while pious affection, even through these difficulties, tries to obey the divine will. This repugnance the Lord expressed when he thus addressed Peter: “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself and walkedst whither thou wouldst”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Goodness and Malice of the Interior Act of the Will, Art. 9: Article: Whether the goodness of the will depends on its conformity to the Divine will? I answer that, As stated above (Article [7]), the goodness of the will depends on the intention of the end. Now the last end of the human will is the Sovereign Good, namely, God, as stated above (Question [1], Article [8]; Question [3], Article [1]). Therefore the goodness of the human will requires it to be ordained to the Sovereign Good, that is, to God. Now this G”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 100.--THE WILL OF GOD IS NEVER DEFEATED, THOUGH MUCH IS DONE THAT IS CONTRARY TO HIS WILL.: These are the great works of the Lord, sought out according to all His pleasure,(6) and so wisely sought out, that when the intelligent creation, both angelic and human, sinned, doing not His will but their own, He used the very will of the creature which was working in opposition to the Creator's will as an instrument for carrying out His will, the supremely Good thus turning to good account even what is evil, to the condemnation of those whom in His”