Repentance is a subject
that comes up often. Repentance needs to be correctly
understood, so that those who have sinned can learn how to biblically respond
to their sin. The answer is repentance, but what is this? From the texts of
Scripture, one can observe that repentance is a turning away from sin and
turning to God instead. Wayne
Grudem defines repentance as a “heartfelt sorrow for sin, a renouncing of it,
and a sincere commitment to forsake it and walk in obedience to Christ.”[1]
Jay Adams would add to this definition with, “Repentance is a rethinking of
one’s behavior, attitudes, and beliefs. It is coming to a different opinion or
viewpoint, one so different that it calls for different thought patterns and a
different lifestyle.”[2] John
Colquhoun gives a slightly more complex definition of it with:
A
gracious principle and habit implanted in the soul by the Spirit of Christ, in
the exercise of which a regenerate and believing sinner, deeply sensible of the
exceeding sinfulness and just demerit of his innumerable sins is truly humbled
and grieved before the Lord, on account of the sinfulness and hurtfulness of
them. He feels bitter remorse, unfeigned sorrow, and deep self-abhorrence for
the aggravated transgressions of his life, and the deep depravity of his
nature; chiefly, because by all his innumerable provocations he has dishonored
an infinitely holy and gracious God, transgressed a law which is ‘holy, and
just, and good,’ and defiled, deformed, and even destroyed his own precious
soul.[3]
All of these definitions contain common
characteristics. They call for a recognition that something is wrong in a
person’s life and needs changed. They note that a different way of living is
needed, and that the whole body, including the emotions and the mind, are
involved in the change. They also recognize that an offense has been committed
which ultimately relates to God. Repentance is going to have fruit, or effect,
that comes from it, if indeed it is a biblical one. John the Baptist called for
the people to “Bear fruit in keeping with
repentance.” What would the fruit of repentance look like? John MacArthur
points out that the Jewish Rabbis considered Isaiah 1:16-17 to record nine
activities related to repentance.[4]
These activities or fruits can be seen in “Wash
yourselves; make yourselves clean; remove the evil of your deeds from before my
eyes, cease to do evil, learn to do good; seek justice, correct oppression;
bring justice to the fatherless, plead the widow's cause.” One then can see
that there are results that flow from repentance, such as the washing, the
removing of evil, the ceasing of wrongdoing, etc.
It is helpful at this
point to know that the Bible uses different Greek and Hebrew words for the
English word repentance, and the meaning of each is significant. In the Old
Testament, the Hebrew word Shub is
frequently used, and means to change a course of action. It can be used to
describe a turn to or away from God, but mainly it means turning from rebellion
against God to God (Num. 14:43, Josh 22:16, 18, 23, 29; 1 Sam. 15:11, 1 Kings
9:6).[5]
In the New Testament, Metamelomai, Metanoeo, Epistrepho are the Greek words that are commonly translated as
repentance. The primary word for repentance in the New Testament is Metanoeo, and, “it always speaks of a
change of purpose, and specifically a turning from sin.”[6]
Metanoeo differs from Metamelomai in that Metanoeo speaks of true repentance and turning to God, while Metamelomai expresses a regret that does
not always involve turning from sin to God. This is significant because many
people commonly assume that regret or penance is the same thing as repentance.
Penance is not the same as repentance, however, and the difference needs to be
established. Two places in Scripture where the difference can be seen are in
Matthew 27:3 and 2 Corinthians 7. Here we see that:
The
example of Judas makes it clear that metamelomai
and metanoeo are not simply
interchangeable in the NT. When Judas recognized that Jesus had been wrongly
condemned, he regretted (metamelomai)
his betrayal (Matt. 27:3). However, he did not find the way to genuine
repentance (metanoia). We find the
same distinction in 2 Cor. 7:8-10. Paul did not regret that he had written a
sharp letter to the Corinthians, for the sorrow it caused had led its
recipients to true repentance (metanoia),
to an inner turning to God.[7]
The difference between
repentance and penance then is that penance is sorrow that does not lead to a
change of heart and direction, while repentance involves a sorrow for sin and
leads to a change of heart and direction. The example of Judas in Matt. 27
shows this, with Judas regretting his actions but not turning from his sin to
God and asking forgiveness. The example of Esau in Heb. 12:17 is another
example of regret without repentance. Esau was sorry he lost the birthright,
but did not confess his sin and turn to the Lord. Penance often is a sorrow for
the consequences of sin, but not a godly sorrow that turns the sinner to Christ
for the change that is needed. It is sort of like the kid who gets caught with
his hand in the cookie jar and is sorry for the spanking he gets, but not sorry
for the sin against God and his parents. Even a resolve not to commit the act
again, or as many would make, “New Year’s Resolutions,” do not necessarily mean
repentance has taken place. On the difference between penance and repentance,
John Calvin remarks:
Others,
because they saw the various meanings of this word in Scripture, posited two
forms of repentance. To distinguish them by some mark, they called one
‘repentance of the law.’ Through it the sinner, wounded by the branding of sin
and stricken by dread of God’s wrath, remains caught in that disturbed state
and cannot extricate himself from it. The other they call ‘repentance of the
gospel.’ Through it the sinner is indeed sorely afflicted, but rises above it
and lays hold of Christ as medicine for his wound, comfort for his dread, the
haven of his misery.[8]
While Judas and Esau are
examples of what repentance is not and what penance is, Psalm 51 provides a
beautiful example of true repentance. David begins by admitting that what he
did was sinful and primarily against a Holy God that had every right to judge
him for it. David does not shift the blame like Saul in 1 Sam. 15: 24-31
(another example of penance, not repentance) but takes full responsibility. He
cries to God for mercy and asks to be washed from the stain of his sin. David
notes the effects of his on his body (broken bones) both in this Psalm and in
even more detail in Psalm 32. David has turned from his sin and to God, asking
forgiveness and then singing of the joy and gladness that follow as effects of
repentance. There are a great number of other places in the Bible besides Ps.
51 that mention repentance. Some of these references include: 1 Kings 8:46-53;
2 Chron. 6:36-39; Job 42:1-6; Jer. 25:4-5, 34:15-16; Eze. 14:6, 18:30; Luke
24:47; Acts 2:38, 3:19, 17:30-31; Rom. 2:4; and Rev. 2:5, 22-23, 3:15-19.
Difference between Worldly Sorrow and
Repentance[9]
Worldly
Sorrow
Repentance_______________________________
Short lived Long
term
Involves emotion Involves
emotion and will
Makes vague
resolutions Makes
specific restitution
Wants public
attention Humility
Desires
immediate return to position
and ministry Recognizes
need to rebuild trust
External
displays of contrition Internal
development and change
Finds fault in
how treated in discipline Exhibits
submission to the humbling of discipline
Hesitates to
follow counsel in reconciliation
and restitution
process Initiates
action in restoring broken relationships and making
restitution
[1]
Wayne Grudem, Systematic Theology
(Grand Rapids: Inter-Varsity Press, 1994), 713.
[2]
Jay Adams, How to Help People Change
(Grand Rapids: Zondervan, 1986), 142.
[3]
John Colquhoun, Repentance (East
Peoria, IL: Versa-Press, 2010), 2-3.
[4]
John MacArthur, The Gospel According to
Jesus (Grand Rapids: Zondervan, 2008), 181.
[5]
Sinclair Ferguson, The Grace of
Repentance (Wheaton: Crossway, 2010), 16.
[6]
MacArthur, The Gospel According to Jesus,
178.
[7]
Verlyn D. Verbrugge, ed., The New
International Dictionary of New Testament Theology Abridged
Version
(Grand Rapids: Zondervan, 2000), s.v. “Metamelomai.”
[8]
John Calvin, The Institutes of Christian
Religion, ed. John T. Mcneill, trans. Ford Lewis Battles, vol.
1 (Louisville: Westminster John Knox Press,
2006), 596.
[9]Taken
from Davey, In Pursuit of Prodigals,
64.
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