Repentance From Sin
Reprinted from The Spiritual Sword, 1998
David R. Pharr

We have no objection to describing one’s response to the gospel as steps in the plan of salvation. “Steps” is a good way to define the scriptural and logical relationship of faith, repentance, confession and baptism. What we want to avoid, however, is any impression that when once a step is taken its obligations have been fulfilled. Particularly we mean repentance. Repentance takes place at a specific point in time—a step preceding baptism—but its effects are lifelong. Before going further in obedience, there is a time when the heart must change, but it is expected that from that point on the heart will stay changed.

“Except Ye Repent”

In Luke’s record of the Great Commission, our Lord said that “repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:47). Repentance had been the burden of the prophets. “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezek. 18:31; cf. Isa. 55:7; Joel 2:12f). Both John and Jesus had preached: “Repent ye: for the kingdom of heaven is at hand” (Matt. 3:2; 4:17). Then on Pentecost, as Jesus foretold, the gospel for the whole world began to be preached in his name and it included the command for everyone to repent and be baptized for the remission of (Acts 2:38). God “now commandeth all men every where to repent” (Acts 17:30).

In upholding the truth of Acts 2:38, it is often necessary to show that baptism is essential for forgiveness. In emphasizing this, however, we must not overlook that grammatically and doctrinally repentance has the same relationship to remission as does baptism. The prepositional phrase, “for the remission of sins,” applies equally to both repentance and baptism. Both are essential. Indeed, baptism is meaningless unless preceded by repentance. The second sermon in Acts repeats the instruction: “Repent ye therefore, and be converted, that your sins may be blotted out . . .” (Acts 3:19).

Peter wrote that because of God’s longsuffering, he is “not willing that any should perish, but that all should come to repentance” (II Pet. 3:9). In this we are, on the one hand, assured of the Lord’s love and mercy, but on the other hand we are warned that the consequence of not repenting is to perish. In Luke 13:1-5 attention was called to some who had died in tragic murders and accidents. Some thought that such things must be evidence of extreme wickedness. But Jesus cautioned of worse consequences that always come to those who are impenitent. “I tell you, Nay: but, except ye repent, ye shall all likewise perish.”

It is generally understood, and is so defined by lexicons, that the New Testament verb metanoeo means to change one's mind. Kittel applies this to opinion, feelings, or purpose.ⁱ  This elementary idea is illustrated in the use of "repentance" in Hebrews 12:17 where it is explained that Esau found no place for "repentance" (a change of mind) in his father. It is obvious, though, that in the contexts of either conversion or restoration more is involved than this bare definition provides. It is by examining the word in various biblical contexts that we can understand and appreciate what repentance requires.

Godly Grief

The significance of sorrow in its relation to repentance is shown in II Corinthians 7:10. "For godly sorrow worketh repentance to salvation not to be repented of . . . " The wording of the RSV expresses the thought as: "For godly grief produces a repentance that leads to salvation and brings no regret. . . ." "Godly sorrow" is remorse for having offended God. It sees sin as it really is, as God sees it. James calls for such remorse as he urges: “Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness” (Jas. 4:9).

The point is also made that "the sorrow of the world worketh death." Such is any sorrow which lacks concern for having been contrary to the Lord. One might regret what he has done for various reasons and still not be penitent. A biblical example of regret without repentance is Herod in his foolish promise to his stepdaughter. He was sorry that they had made such a rash contract, but his pride allowed no repentance (Mark 6:26). Only godly sorrow moves one to repentance. This is the only mourning for sin that can expect heavenly comfort (Matt. 5:4).

Paul's point about sorrow and repentance arose from his explanation of why he had written them a stern letter. His rebukes had caused them to realize the enormity of their error and having realized it, they grieved and repented. Another way of saying it is that his teaching brought conviction and conviction brought repentance. In this connection, conviction and godly sorrow are synonymous emotions. On Pentecost Peter’s preaching led to conviction. "Now when they heard this, they were pricked in their heart . . ." (Acts 2:37). This pricking of the heart, this conviction, this godly sorrow, is prerequisite to repentance. It is not the totality of repentance, but there is no repentance without it. That there is more to repentance than conviction is clear in that the very people whose hearts were already pricked were told they needed to repent (Acts 2:37, 38).

There can be no conviction without faith, and there can be no repentance without conviction. The notion that repentance comes before faith is a relic of Calvinism. As strange and illogical as it may seem, there are some that teach that in conversion a person repents before he believes. The reason for such a doctrine is that they hold that one is saved at the very moment he believes, before and without anything else. Of course the aim of such a position is to deny the necessity of baptism. The problem is, however, that if salvation is at the point of faith only, either repentance must come before faith or, coming after faith, it is not essential. Thus one false doctrine leads to another, and they are left with the bizarre concept of repentance that is before faith and, therefore, without faith. In those instances where repentance is named before faith (Mark 1:15; Acts 20:21) it is applied to people who already believed in God, but who needed a change of heart regarding the gospel of Christ.

Reformation

John the Baptist made famous the demand for "fruits of repentance" (Matt. 3:8; Luke 3:8). Paul uses similar words: “[D]o works meet for repentance” (Acts 26:20). This was a call for the reformation that would be expected from a genuine change of heart. No one has repented unless as a result there has been a change is his life. Sin must be stopped. Bad attitudes must be corrected. Disobedience must be replaced by obedience. Wherein possible, restitutions and amendments must be made. (See Luke 19:8; Prov. 3:27.) A saved person is a “new man” because he has a new relationship with the Lord (II Cor. 5:17), and also because he is a “new man” in his conduct (Eph. 4:22-32).

Jesus illustrated this in the parable of the two sons. The boy who at first was defiant of his father’s command at the last changed. Jesus explained that “he repented, and went” (Matt. 21:29). His going to do as the father bade him was the result of his repenting. The Thessalonians are another example of the change that results from repentance, in that they “turned to God from idols to serve the living and true God” (I Thess. 1:9). It is possible, however, for corrections and improvements to be made in the absence of repentance. People sometimes change their ways, even make restitutions, without any regard for the Lord whatsoever. This is reformation without repentance. Repentance will always result in reformation, but all reformation does not arise from repentance.

Pivotal Decision

Repentance is defined as a change of mind because it is a redirection of a person’s will. We might apply it in a comprehensive sense—incorporating the entire process of sorrow, deciding to change, and the resulting obedience—but the core idea is the change of heart. It is the heart turning away from sin and turning to God. It may be practically defined as a decision—the decision of a contrite soul that he renounces sin and embraces righteousness. Everett Ferguson describes it as “a fundamental reorientation of the whole personality."ⁱⁱ

The process is illustrated in the prodigal son. He admitted that his miserable condition was of his own doing. Comparable to godly sorrow, “he came to himself.” He made a decision, saying, “I will arise and go to my father . . .” This decision became action. “He rose, and came to his father” (Luke 15:17-21). Remorse, resolution and reformation were all involved, but it all pivoted on the decision of his mind.

In Joel 2:12 the Lord said, “Turn ye even to me with all your heart.” It goes without saying that repentance allows no mental reservation. Neither is there bargaining room with God. Someone said, “Don’t try to jump a ditch in two jumps.” There can be no halfway repentance; it isn’t spread over stages. It is all or nothing. The correction of shortcomings may take time. Some restitutions may not be accomplished at once. But the decision itself, that determination to surrender to the will of God, that resolution to abandon sin—repentance—must be immediate and complete.

We have known sincere folk who hesitated to be baptized because they did not understand the nature of repentance. They imagined that it is some mysterious experience over which they have no control. The influence of Calvinism had left them with the notion that they would have to wait on the Lord for such an experience. Coupled with this, some are persuaded that when repentance does come, it is an overwhelming, even irrational event. The truth is, however, that it is no more than making up one’s mind to give up sin and to take up righteousness. Saying that it is simply a decision does not depreciate its importance, because it is the most important decision one will ever make, the decision to turn to God.

Most Difficult Command

Over a century ago J.W. McGarvey wrote of the difficulty of inducing men to repent. “The greatest obstacle to the salvation of men is the obstinacy of the human will."ⁱⁱⁱ  He observed then, as we see now, that it is not difficult to persuade sincere penitents to be baptized. Truly penitent persons are ready to do as commanded. One who has surrendered his heart does not resist baptism or any other gospel requirement. The critical issue is the repentance. Again, McGarvey describes it as:

The human will is inclined to stubbornness. Some have made “their hearts as an adamant stone” (Zech. 7:12). Stephen described his hearers as “stiffnecked and uncircumcised in heart and ears” (Acts 7:51). The necessity of repentance goes against self-will and self-esteem. Pride does not allow it. “The wicked through the pride of his countenance will not seek after God” (Psa. 10:4). Such pride is the mother and brother of self-righteousness (Luke 18:9-14). Someone told of a letter a prominent woman wrote to a friend who had become a church member. It read, “Eliza, do you kneel down in church and call yourself a miserable sinner? Neither I nor any member of my family will ever do that!"^v  A hard and impenitent heart only treasures up wrath (Rom. 2:5).

Motivation

Why repent? To the sophisticates of Athens Paul gave the ultimate motive: “Because he hath appointed a day in which he will judge the world in righteousness . . .” (Acts 17:30-31). How else can we say it? One should repent to escape hell (Luke 13:3; Matt. 12:41-42; Heb. 2:3). Balanced with this is the wonderful assurance that God’s longsuffering gives opportunity to repent to avoid perishing (II Pet. 3:9). The supreme motivation is in the loving offer of forgiveness through the blood of God’s own son. Every sinner should consider that “the goodness of God leadeth thee to repentance” (Rom. 2:4). Every lost person should know that “there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10; cf. v. 7).

Endnotes:
i. Gerhard Kittel & Gerhard Friedrich; Geoffrey W. Bromily, Editor, Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids: Wm. B. Eerdmans, 1985), p.639.

ii. Everett Ferguson, The Church of Christ (Grand Rapids: Wm. B. Eerdmans, 1996), p.176.

iii. J.W. McGarvey, McGarvey’s Sermons (Delight, Arkansas: Gospel Light Publishing Co., 1975) p.97.

iv. Ibid., p.100.

v. B.G.Yount, “Why You are Asked to Repent,” Gospel Advocate, Sept. 8, 1955, p.799.
 

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