Repentance
The doctrine of repentance unto salvation has fallen on hard times. Whereas repentance used to have a prominent role in the preaching and teaching of the church, by and large this is no longer the case. Has the need for repentance changed? No! Has Christianity somehow evolved so that repentance is no longer needed? No! If anything, Christianity has devolved into 'churchianity' because of a failure to preach and teach repentance.
The Prominence of Repentance
Consider that this doctrine was preached by John the Baptist (Matthew 3:12). It was the message preached by Christ (Matthew 4:14; Luke 13:35). When Christ sent out the seventy, He commanded them to preach repentance (Mark 6:12; Luke 24:47). Repentance was central to the preaching of the Apostles (Acts 2:38; 17:30; 20:21; 26:20; Romans 2:4; 2 Corinthians 7:9-10; Revelation 2:5, 16; 3:3, 19). Repentance is the principle part of faith (Hebrews 6:1-6) Furthermore, repentance is God's burden for mankind (Acts 17:30; 2 Peter 3:9).
The Nature of Repentance
In order to understand the nature of repentance, it is necessary to consider the etymology of the word 'repentance' itself. In the Old Testament, the word 'repentance' is based on two Hebrew words: 'nacham' and 'shub'. The word 'nacham' conveys the concept of regret or remorse. Genesis 6:6 states that "it repented the Lord that He had made man:" Here the word is used in the context of regret or remorse. 'Nacham' is also used in 1 Samuel 15:11 in the sense of remorse over Saul's kingship.
The word 'shub' conveys a complete change of behavior. This word conveys the idea of 'turning back, retracing one's step in order to return to the right way'.1 In 1 Kings 8:47, Solomon pleads with God to hear the prayers of a repentant people. The idea of 'repentance' is seen in the fact that the people were 'returning' to the Lord and His covenant purposes for them. Throughout the Old Testament, the word 'shub' was used by the prophets to effect a change of mind and heart in the people (Isaiah 1:18-19; Hosea 6:1-4; Amos 4:6-11).
In the New Testament, the word 'repent' is derived from two Greek words: 'metanoia' and 'epistrepho'. The word 'metanoia' conveys the idea of changing one's mind after much thought, which leads to a change of action.2 John the Baptist called upon the people to repent and demanded proof of an authentic conversion (Matthew 3:9-10).
The word 'epistrepho' is used in the New Testament for the idea of conversion. As well, this word is used in the Septuagint to translated the Hebrew word 'shub' - returning).3 In light of this, true conversion is a 'returning'. The idea of 'returning' implies the idea of turning away from something and turning toward something else. In the context of Scripture, conversion is repentance in action - turning from sin and turning towards God.
By joining together the concept of these four words, one can understand that repentance involves remorse for sin, which in turn leads to a change of mind and then a change of behavior. The question arise as to what does one change his mind about? According to Spurgeon, "To repent is to change your mind about sin and Christ… there is sorrow implied…"4
To be remorseful for sin means to accuse and condemn oneself. It is to understand that one deserves nothing more than God's wrath (i.e. Hell). Remorse does not mean that one is merely sorrowful over sin (2 Corinthians 7:10), but that there is a hatred of sin (Job 42:5-6; Psalm 119:128). As Moody states, "Repentance implies conviction of sin, sorrow for sin, turning from sin."5 In ceasing from a life of sin, one turns towards a life of holiness. This causes a change of mind and behavior. In order to live a holy life, one needs to be reoriented towards God.
Consider the words of Luke 5:31-32: And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance. Christ is pictured as the Great Physician and the lost are pictured as the sick. While a physician is capable and willing to heal the sick, the sick must see that they are sick and in need of healing. The sick must come to the physician for healing. So it is with the sinner and the Savior. God is not willing that any should perish. He is capable and willing to save man, but man must come to God acknowledging his need for spiritual cleansing. This is the heart of repentance… a willingness to let God work.
The Manifestation of Repentance
Repentance is a voluntary forsaking of sin in sorrow and turning to God by faith; faith in the merit of Christ's work. A sinner cannot be saved without repentance (Acts 17:30), yet repentance does not save. While this may appear to be a paradox, consider that it is Christ who saves and it is a repentant heart that receives His mercy (Proverbs 28:13; Matthew 21:32; Acts 20:21). Thus repentance manifests itself as follows:
1. A sense of guilt and sorrow for sin (Psalm 109:21-22; 2 Corinthians 7:10). The realization of the awfulness of sin results in guilt and sorrow. David demonstrated repentance over his sin with guilt and sorrow (Psalm 51:4, 9, 11). Following the return from captivity, Ezra and the people wept and trembled in light of God’s judgment on sin (Ezra 9:4; 10:3, 14). After denying that he knew Jesus, Peter went out and wept bitterly (Luke 22:62). Guilt over sin and sorrow for sin is what is known in Scripture as a 'broken and contrite heart' (Psalm 51:17). While guilt and sorrow may be displayed outwardly true repentance must be an inward reality. Beware of the hypocrites who disfigure their faces (Matthew 6:16) but are disingenuous (i.e. Ahab - 1 Kings 21:27; Judas Iscariot).
2. A hatred and forsaking of sin (Job 42:5-6; Psalm 119:128; Isaiah 55:7; Ezekiel 18:30; Matthew 3:8). This comes about via a realization of sin's awfulness and God's holiness. William Taylor states, "True repentance hates the sin, and not merely the penalty; and it hates the sin most of all because it has discovered and felt God's love."6 The penitent hates sin more than he ever loved sin. Repentance is not limited to turning away from some sins, but turning away from the totality of the lifestyle of sin. Consider the prodigal son (Luke 15:18, 20). When he came to his senses, he said, "I will arise and go."
3. An apprehension of mercy and confession of sin (2 Chronicles 6:26; Psalm 51:1; 130:4; Ezekiel 18:21; 1 Thessalonians 1:9). In the Scripture, preaching repentance resulted in confession of sins (Nehemiah 1:5-11; Daniel 9:3-19). There are only two options choose Heaven or choose Hell (Luke 16:19-30). Choosing Heaven means to turn from self-righteousness and seek the mercy of God. In apprehending mercy, the individual turns away from evil (Acts 8:22) and turns towards God (Acts 20:21; 26:18-20).
4. A consistent endeavor to live a holy life (Ezekiel 36:26-27). It is not enough to turn from sin. True repentance creates a genuine conversion which in turn is followed by 'way of life' repentance - a change of behavior (Matthew 3:7-8). Throughout the Old Testament inward repentance in turn produced outward fasting, weeping and mourning (Nehemiah 1:4; Ezra 10:1; Hosea 7:14; Joel 2:12, 17). Again, consider the prodigal son (Luke 15:18, 20). When he said, "I will arise and go" and he arose and went. His change of mind produced a change of behavior. This change of behavior follows forgiveness. If there is no change in behavior, then there has been no forgiveness, thus, there was no true repentance. This change of behavior is validated by two desires: one not to sin again, and the other, to walk in close fellowship with God (Philippians 3:8).
Final Thoughts
In Galatians 1:7, Paul referred to preachers who 'perverted' the gospel of Christ. The word 'pervert' (metastrepho) means to misrepresent or twist the truth. Interestingly, metastrefw (metastrepho) is a verbal form of 'metanoia' the word for repent (i.e. turn about, transform, change). The choice of this word should not be overlooked. Perhaps the choice of this word is an example of sacred sarcasm. Regardless, God is making a point - preaching the Gospel without repentance is a twisting of the truth of the Gospel.
Acts 3:19 is clear, repent ye therefore, and be converted, that your sins may be blotted out. Both 'repent' and 'be converted' are aorist, active, imperative verbs. The aorist tense indicates that this is a completed action that occurs at some point, usually in the past. Repentance that leads to conversion is a one time action. Once saved, the believer is eternally secured with no need to be saved over again. The active voice denotes that the subject is doing the action. The subject of verse 19 is the hearer of the Gospel. Thus, repentance and conversion are the responsibilities of the individual in response to the preaching of the Gospel. Finally, the imperative mood is used to demand an action to be performed. Repentance is not an option, it is commanded. Furthermore, the command to repent is preceded by the command to preach repentance. "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." - Luke 24:47
1 __________ Harper Bible Dictionary, 1st Ed. "repent" (Harper and Row, San Fransisco), 861.
2 __________Eerdman's Dictionary of the Bible, Electronic Ed. Linda Oaks, "repent" (Grand Rapids, MI), 1118.
3 __________Greek-English Dictionary, (The Complete Biblical Library, Springfield, MO), 1978
4 C. H. Spurgeon, All of Grace. (Christian Classics Foundation, Electronic Ed., 1996)
5 D. L. Moody, Arrows and Antidotes. (Pleasant Places Press), p. 136
6 Charles Stanley, The Glorious Journey. (Thomas Nelson, Nashville, TN, Electronic Ed., 1997)
- GGCJr., copyrighted 2007
The Prominence of Repentance
Consider that this doctrine was preached by John the Baptist (Matthew 3:12). It was the message preached by Christ (Matthew 4:14; Luke 13:35). When Christ sent out the seventy, He commanded them to preach repentance (Mark 6:12; Luke 24:47). Repentance was central to the preaching of the Apostles (Acts 2:38; 17:30; 20:21; 26:20; Romans 2:4; 2 Corinthians 7:9-10; Revelation 2:5, 16; 3:3, 19). Repentance is the principle part of faith (Hebrews 6:1-6) Furthermore, repentance is God's burden for mankind (Acts 17:30; 2 Peter 3:9).
The Nature of Repentance
In order to understand the nature of repentance, it is necessary to consider the etymology of the word 'repentance' itself. In the Old Testament, the word 'repentance' is based on two Hebrew words: 'nacham' and 'shub'. The word 'nacham' conveys the concept of regret or remorse. Genesis 6:6 states that "it repented the Lord that He had made man:" Here the word is used in the context of regret or remorse. 'Nacham' is also used in 1 Samuel 15:11 in the sense of remorse over Saul's kingship.
The word 'shub' conveys a complete change of behavior. This word conveys the idea of 'turning back, retracing one's step in order to return to the right way'.1 In 1 Kings 8:47, Solomon pleads with God to hear the prayers of a repentant people. The idea of 'repentance' is seen in the fact that the people were 'returning' to the Lord and His covenant purposes for them. Throughout the Old Testament, the word 'shub' was used by the prophets to effect a change of mind and heart in the people (Isaiah 1:18-19; Hosea 6:1-4; Amos 4:6-11).
In the New Testament, the word 'repent' is derived from two Greek words: 'metanoia' and 'epistrepho'. The word 'metanoia' conveys the idea of changing one's mind after much thought, which leads to a change of action.2 John the Baptist called upon the people to repent and demanded proof of an authentic conversion (Matthew 3:9-10).
The word 'epistrepho' is used in the New Testament for the idea of conversion. As well, this word is used in the Septuagint to translated the Hebrew word 'shub' - returning).3 In light of this, true conversion is a 'returning'. The idea of 'returning' implies the idea of turning away from something and turning toward something else. In the context of Scripture, conversion is repentance in action - turning from sin and turning towards God.
By joining together the concept of these four words, one can understand that repentance involves remorse for sin, which in turn leads to a change of mind and then a change of behavior. The question arise as to what does one change his mind about? According to Spurgeon, "To repent is to change your mind about sin and Christ… there is sorrow implied…"4
To be remorseful for sin means to accuse and condemn oneself. It is to understand that one deserves nothing more than God's wrath (i.e. Hell). Remorse does not mean that one is merely sorrowful over sin (2 Corinthians 7:10), but that there is a hatred of sin (Job 42:5-6; Psalm 119:128). As Moody states, "Repentance implies conviction of sin, sorrow for sin, turning from sin."5 In ceasing from a life of sin, one turns towards a life of holiness. This causes a change of mind and behavior. In order to live a holy life, one needs to be reoriented towards God.
Consider the words of Luke 5:31-32: And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance. Christ is pictured as the Great Physician and the lost are pictured as the sick. While a physician is capable and willing to heal the sick, the sick must see that they are sick and in need of healing. The sick must come to the physician for healing. So it is with the sinner and the Savior. God is not willing that any should perish. He is capable and willing to save man, but man must come to God acknowledging his need for spiritual cleansing. This is the heart of repentance… a willingness to let God work.
The Manifestation of Repentance
Repentance is a voluntary forsaking of sin in sorrow and turning to God by faith; faith in the merit of Christ's work. A sinner cannot be saved without repentance (Acts 17:30), yet repentance does not save. While this may appear to be a paradox, consider that it is Christ who saves and it is a repentant heart that receives His mercy (Proverbs 28:13; Matthew 21:32; Acts 20:21). Thus repentance manifests itself as follows:
1. A sense of guilt and sorrow for sin (Psalm 109:21-22; 2 Corinthians 7:10). The realization of the awfulness of sin results in guilt and sorrow. David demonstrated repentance over his sin with guilt and sorrow (Psalm 51:4, 9, 11). Following the return from captivity, Ezra and the people wept and trembled in light of God’s judgment on sin (Ezra 9:4; 10:3, 14). After denying that he knew Jesus, Peter went out and wept bitterly (Luke 22:62). Guilt over sin and sorrow for sin is what is known in Scripture as a 'broken and contrite heart' (Psalm 51:17). While guilt and sorrow may be displayed outwardly true repentance must be an inward reality. Beware of the hypocrites who disfigure their faces (Matthew 6:16) but are disingenuous (i.e. Ahab - 1 Kings 21:27; Judas Iscariot).
2. A hatred and forsaking of sin (Job 42:5-6; Psalm 119:128; Isaiah 55:7; Ezekiel 18:30; Matthew 3:8). This comes about via a realization of sin's awfulness and God's holiness. William Taylor states, "True repentance hates the sin, and not merely the penalty; and it hates the sin most of all because it has discovered and felt God's love."6 The penitent hates sin more than he ever loved sin. Repentance is not limited to turning away from some sins, but turning away from the totality of the lifestyle of sin. Consider the prodigal son (Luke 15:18, 20). When he came to his senses, he said, "I will arise and go."
3. An apprehension of mercy and confession of sin (2 Chronicles 6:26; Psalm 51:1; 130:4; Ezekiel 18:21; 1 Thessalonians 1:9). In the Scripture, preaching repentance resulted in confession of sins (Nehemiah 1:5-11; Daniel 9:3-19). There are only two options choose Heaven or choose Hell (Luke 16:19-30). Choosing Heaven means to turn from self-righteousness and seek the mercy of God. In apprehending mercy, the individual turns away from evil (Acts 8:22) and turns towards God (Acts 20:21; 26:18-20).
4. A consistent endeavor to live a holy life (Ezekiel 36:26-27). It is not enough to turn from sin. True repentance creates a genuine conversion which in turn is followed by 'way of life' repentance - a change of behavior (Matthew 3:7-8). Throughout the Old Testament inward repentance in turn produced outward fasting, weeping and mourning (Nehemiah 1:4; Ezra 10:1; Hosea 7:14; Joel 2:12, 17). Again, consider the prodigal son (Luke 15:18, 20). When he said, "I will arise and go" and he arose and went. His change of mind produced a change of behavior. This change of behavior follows forgiveness. If there is no change in behavior, then there has been no forgiveness, thus, there was no true repentance. This change of behavior is validated by two desires: one not to sin again, and the other, to walk in close fellowship with God (Philippians 3:8).
Final Thoughts
In Galatians 1:7, Paul referred to preachers who 'perverted' the gospel of Christ. The word 'pervert' (metastrepho) means to misrepresent or twist the truth. Interestingly, metastrefw (metastrepho) is a verbal form of 'metanoia' the word for repent (i.e. turn about, transform, change). The choice of this word should not be overlooked. Perhaps the choice of this word is an example of sacred sarcasm. Regardless, God is making a point - preaching the Gospel without repentance is a twisting of the truth of the Gospel.
Acts 3:19 is clear, repent ye therefore, and be converted, that your sins may be blotted out. Both 'repent' and 'be converted' are aorist, active, imperative verbs. The aorist tense indicates that this is a completed action that occurs at some point, usually in the past. Repentance that leads to conversion is a one time action. Once saved, the believer is eternally secured with no need to be saved over again. The active voice denotes that the subject is doing the action. The subject of verse 19 is the hearer of the Gospel. Thus, repentance and conversion are the responsibilities of the individual in response to the preaching of the Gospel. Finally, the imperative mood is used to demand an action to be performed. Repentance is not an option, it is commanded. Furthermore, the command to repent is preceded by the command to preach repentance. "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." - Luke 24:47
1 __________ Harper Bible Dictionary, 1st Ed. "repent" (Harper and Row, San Fransisco), 861.
2 __________Eerdman's Dictionary of the Bible, Electronic Ed. Linda Oaks, "repent" (Grand Rapids, MI), 1118.
3 __________Greek-English Dictionary, (The Complete Biblical Library, Springfield, MO), 1978
4 C. H. Spurgeon, All of Grace. (Christian Classics Foundation, Electronic Ed., 1996)
5 D. L. Moody, Arrows and Antidotes. (Pleasant Places Press), p. 136
6 Charles Stanley, The Glorious Journey. (Thomas Nelson, Nashville, TN, Electronic Ed., 1997)
- GGCJr., copyrighted 2007