receiving salvation, part II: repentance

The scriptures are very clear that repentance is a necessary avenue to take in receiving God’s free gift of salvation; just look at a handful of scriptures: Lk 9.23, Lk 13.3, Acts 2.38, Acts 16.30, Acts 26.20, Rom 6.1-2, and 2 Pet 3.9. The importance of repentance is seen vividly in Heb 6.1—it is the first principle in the Christian message! Sinners in need of forgiveness are called to repentance (Mt 3.2, Lk 5.32, Acts 8.22, 26.20), repentance is linked to the forgiveness of sins (Mk 1.3, Lk 3.3, 24.47, Acts 2.38, 3.19, 5.31, 8.22), and it leads to life (Acts 11.8) and salvation (2 Cor 7.10). “Why is repentance necessary?” Because the nature of salvation (being saved from sin) requires a hatred of sin; when confronted with the gospel, one must make a choice: sin or salvation. The one not chosen must, by nature, be “cast off.”

So the question arises: “What is repentance?” Biblical repentance includes a hatred of sin; instead of loving sin, we hate it as God hates it (godly sorrow); this is different from hating the consequences of sin (worldly sorrow) (2 Cor 7.10). It includes a remorse for sin, an experience of guilt and sorrow over sin, s seen in David’s life (Ps 51.17); again, this is a godly sorrow. It includes a desire to be rid of sin (again, Ps 51) and a subsequent determination to be rid of seen, fleshed-out in a sincere commitment to forsake sin and walk in obedience to the Messiah, Jesus Christ. Sadly, protestants often have an anemic view of repentance (saying, “I’m sorry, God, please forgive me,” is not biblical repentance). Repentance involves a change of one’s entire lifestyle, a change from a self-indulgent, self-honoring, self-serving, and self-loving life to a God-indulging, God-pleasing, God-honoring, God-serving, and God-loving life. In order for us to truly examine the realities of repentance in our world under the new covenant, we must first look at repentance in the light of the New Testament. In the New Testament, the meaning of repentance is heightened. The gospel’s call to repentance begins with John the Baptist (Mt 3.5-12, Lk 3.7-14) and is then taken up by Jesus throughout his ministry. There are three Greek words the New Testament uses for repentance. The first is metamelomai, and this refers to a change of mind that produces regret or remorse on account of sin; there is no necessary change of heart (this is the “repentance” Judas experienced in Mt 27.3 after betraying Jesus). Sadly, many protestants reflect only this part of repentance; to many protestants, repentance is saying, “I’m sorry,” and going about life. This is, as I’ve said, a very anemic—and deadly—view of repentance. The second Greek word is metanaeo, and this is a change in one’s mind (like metamelomai) that is coupled with a change in purpose, as the result of the knowledge. It ties directly into the third Greek word (metanoia) that is the “climax” of repentance, where a change of mind and purpose produces a change of life (to which the forgiveness of sins is promised). The call to repentance is a plea to turn from sin/idols (whatever they may be) and to embrace the living God (Acts 14.15); it is a call to turn from darkness to light and from the dominion of Satan to the dominion of God (Acts 26.18). True repentance, then, involves a true sense of one’s own guilt and sinfulness (Psalm 51), an apprehension of God’s mercy (Ps 130.4) (experienced by Christians in Christ), an actual hatred of sin (Ps 119.128, Job 42.5-6, 2 Cor 7.10), a turning from sin to God, and the pursuing of a holy life in an intimate relationship with God. It cannot be stressed enough: repentance is not ONLY a change in mind; it is a new life of turning to God (1 Thess 1.9), and it involves a new way of living life (new behavior) (Acts 26.20). The New Testament’s cry is indisputable: “Repent and turn to God!” Finally, the New Testament views repentance (like faith) as a gift of God (Acts 5.31, 11.15-18, 2 Tim 2.25).

Repentance is needed under the new covenant, and it was needed under the old covenant as well. Israel’s turning back to God in 2 Chr 7.14 is viewed as repentance. Repentance in the Old Testament is seen as an abandonment of the sin-life and embracing the God-life; it is abandoning a life pursuing sin and embracing a life guided by God’s law (Torah) and His will for peoples’ lives. Three main Hebrew words are used for repentance: shuva has to do with one’s turning from serving sinful idols to serving the one true God, and it involves faith; thus true repentance is turning to God. The second Hebrew word is sar/sur, and this refers to one’s turning his or her back on evil; Job was a righteous man not because he was perfect and without sin, but because he turned his back on evil after he committed it. The third Hebrew word is naham, and this means “to change your life and be comforted.” A change of life is necessary, and repentance leads to God-given comfort. When one explores repentance in the Old Testament, he or she will see that repentance is seen as an act with stages. Part One (“Sin”) has two parts: a public confession to those involves and a private confession before God. Part Two (“A Plea for Mercy”) involves an appeal to God for His mercy (Hebrew words used for mercy include hesed [“faithful mercy, loving-kindness”, which is similar to grace; this shows that God is faithfully merciful], rahum [compassionate mercy], hen [compassion in the face of plight], and hus [great mercy]. Part Two also includes a submission to God’s judgment and authority: “God, you are just in how You judge me.” It is a confession that God is not to blame for our sin; no, we are the only culprit. It is an admittance to God that His judgment is just… but it is also a plea, “Please, don’t judge me even though You have the right and I deserve it!” Part Three (“Divine Act”) includes a plea to God for a change of heart and life (truly, a plea for a miracle!) and admittance to God: “You must change me! I cannot change myself!” Part Four (“The Vow”) includes a vow of a new lifestyle. The vow is hard, especially because of “besetting sins” that ensnare humanity (peoples’ “secret sins”). This vow is not just a vow for a new lifestyle, but a vow for a new future.

But how does faith and repentance work together? It would seem that they rubbed together in friction. The opposite, however, is true. When looking at faith and repentance, we must look at it from a Hebraic perspective. “How did the Jews view faith and repentance?” To the Jews, repentance and faith were intimately connected: one could not have faith without repentance, and one could not have repentance without faith. So repentance comes with genuine faith—one cannot have biblical faith without biblical repentance, and vice versa. Faith and repentance can be seen as two aspects of the same movement (this is why New Testament preaching often calls for either faith or repentance alone, for the hearers knew that the two are intimately connected). Faith includes repentance; one cannot assent to the truth of the gospel and trust in Christ without this “genuineness” being “backed-up” by repentance.

“How can I tell if my repentance is real and not just a sham?” Biblical repentance shows itself in “fruit… keeping with repentance” (Mt 3.8); repentance is shown true in deeds (Acts 26.20); it is shown true in a changed life. Saving repentance is not the fruit of repentance (this is legalism), but true repentance produces fruit (if there is no fruit of repentance, then there is no true biblical repentance; see John 14.15 and 15.1-11).

Again, it cannot be stressed too much that biblical repentance is a moral act involving the turning of the whole person in spirit, mind and will to the consent and subjection to the will of God.