Biblical Repentance/The Meaning of Repentance

From Gospel Translations

Revision as of 16:04, 4 August 2008

Repentance Defined

You see then, sinful man stands as a rebel against God’s government and authority. This is why our Lord Jesus came on the scene preaching, “Repent, for the kingdom of heaven is at hand” (Mat 4:17). He commands every sinner to lay down his arms of rebellion and hoist the white flag of surrender to enter the Kingdom of God. In other words, a sinner has to change his mind about sin.

This is exactly what it means to repent: a change of mind about sin and about God, which results in turning from sin to God.

The Biblical vocabulary for repentance is truly rich. The theme of repentance is found throughout the en-tire Bible and its idea is expressed even when the word itself is not used. In the Old Testament, two Hebrew words, the verbs nacham and shub, are often translated as repent. The Hebrew and Aramaic Lexicon of the Old Testament by Koehler, Baumgartner, Richardson, and Stamm says nacham means “to be sorry, come to regret something, to repent” as in Job 42:6, “Wherefore I abhor myself, and repent in dust and ashes.” In their Commentary on the Old Testament, Keil and Delitzsch remark, “Nacham is the exact expression for metanoeo, the godly sorrow of repentance not to be repented of. He repents (sitting) on dust and ashes after the manner of those in deep grief.” Regarding shub, which means “to turn,” the Theological Wordbook of the OT says, “The Bible is rich in idioms describing man’s responsibility in the process of repentance. Such phrases would in-clude the following: ‘incline your heart unto the Lord your God’ (Josh 24:23): ‘circumcise yourselves to the Lord’ (Jer 4:4); ‘wash your heart from wickedness’ (Jer 4:14); ‘break up your fallow ground’ (Hos 10:12) and so forth. All these expressions of man’s penitential activity, however, are subsumed and summarized by this one verb shub. For better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good.” They conclude by saying, “To be sure, there is no systematic spelling out of the doctrine of repentance in the OT. It is illustrated (Ps 51) more than anything else. Yet the fact that people are called “to turn” either “to” or “away from” implies that sin is not an ineradicable stain, but by turning, a God-given power, a sinner can redirect his destiny. There are two sides in understanding conversion, the free sover-eign act of God’s mercy and man’s going beyond contrition and sorrow to a conscious decision of turning to God. The latter includes repudiation of all sin and affirmation of God’s total will for one’s life.”

In the New Testament, three Greek words express repentance: the verbs metanoeo, metamelomai, and the noun metanoia. 1) According to the Analytical Lexicon of the Greek New Testament by Friberg, Friberg, and Miller, metanoeo is used “predominately of a religious and ethical change in the way one thinks about acts: repent, change one’s mind, be converted (Mat 3:2).” It can also express an emotional element: “as feeling re-morse regret, feel sorry (Luk 17:3, 4).” 2) A Greek-English Lexicon of the New Testamen and Other Early Christian Literature by Arndt, Gingrich, Danker, and Bauer says that metamelomai means to “feel regret, re-pent.” The Greek-English Lexicon of the New Testament: Based on Semantic Domains by J.P. Louw and E.A. Nida says of metamelomai “to change one’s mind about something, with the probable implication of regret—‘to change one’s mind, to think differently.’” 3) “Metanoia means “a change of mind that leads to a change of behavior.” Louw and Nida say of metanoeo and metanoia, “To change one’s way of life as the result of a com-plete change of thought and attitude with regard to sin and righteousness—‘to repent, to change one’s way, repentance.’ metanoeo: ‘And they went out, and preached that men should repent’ (Mar 6:12). metanoia: ‘not knowing that the goodness of God leadeth thee to repentance?’ (Rom 2:4). Though in English a focal compo-nent of repent is the sorrow or contrition that a person experiences because of sin, the emphasis in metanoeo and metanoia seems to be more specifically the total change, both in thought and behavior, with respect to how one should both think and act.” The importance of these definitions is that while the primary emphasis in re-pentance is on the change of mind that leads to a change of behavior, one cannot rule out the emotional element of regret or remorse.

What Repentance Includes

Therefore, to repent is a change of mind about sin and about God, which results in turning from sin to God. And what a turning it is! Repentance affects the whole life of a sinner.

Repentance includes a sinner taking the blame for his sinful condition before God and siding with Him against himself. A penitant blames no one else for his condition, but rather condemns himself under God’s eternal wrath because he deserves it.

Repentance includes sorrowing for sin. 2 Corinthians 7:10 says that “godly sorrow worketh repentance to salvation not to be repented of.” And Matthew 5:4 says, “Blessed are they that mourn: for they shall be com-forted.”

Repentance leads to confessing sin. Hiding nothing, a sinner owns his sins and pours out his sinful heart to God.

Furthermore, repentance leads to forsaking sin. A repenting sinner determines not to return to it. So in Bib-lical repentance, a convicted and convinced sinner takes his place before God as justly condemned. He hates his sin, longing to be free from it. He sorrows over sin, determining not to return to it. And he shows that his repentance is real by walking in the pathway of righteousness and true holiness. “Bringing forth fruits for re-pentance” is evidence that a radical change has taken place in our lives (Mat 3:8).