 |
Repentance and Repent |
|
|
Repentance and Repent
|
|
There are two Greek words “metanoeo,” and “metamelomia” which are translated in the English as repent and repentance. They have both the noun (repentance) and verb (repent) forms. The definitions of these two words show little differences between them. However, their verb forms in the Septuagint and New Testament are revealing as to their implications. “Sorrow” and “confession” are close synonyms of “repent.”
There is a Godly repentance and a Worldly repentance. One leads to life and the other death. Unfortunately we cannot simply look at the Greek words and determine which is which. So context is the key to understanding which application is implied.
The course of repentance begins with actions of the past. Those things, which were done so willingly, are now reflected on in present circumstances. Something has prompted a change to take place. What that change may be varies, as can be seen in the following list of terms. The consequence of such reflection and change does not necessarily produce any change of future action, although it very often does. The type of change determines the nature of the repentance.
Various terms of repentance and repent are given in the following expressions.
- At times it is the mere desire that the done might be undone, accompanied with regrets or even with remorse, but with no change of heart.
- At times only sorrow for something done and wishing it undone.
- To be afflicted in mind, to be troubled for our former folly.
- At times a true change of heart toward God.
- At times a thorough change of heart and soul, of the life (conduct) and actions.
- A change (to think afterward) of the mind.
- To turn by both thought and action.
- May or may not be coupled with a sense of wrongdoing or admission of guilt.
- Regret and reconsideration.
- Displeasure with oneself, proceeding from pain.
- Conversion.
- In O.T. the words amendment – amend (your ways) are related to repentance.
Old Testament
Girdlestone* remarks on the two ideas of repentance as “The one marks the bringing of a man to himself, the other bringing of a man to God; the one is ordinarily designated repentance, the other conversion.” He also goes on to say, “The English word repent is used in the A.V. to represent a form of the Hebrew “Nacham,” from which the name of the prophet Nahum is derived. The original meaning of this word is generally understood to be to draw a deep breath, and this is taken as the physical mode of giving expression to a deep feeling, either of relief or sorrow.”
Both men and God are seen to have repented in the O.T. When “repent” is used with the reference to God, there is implied an idea of change, and perhaps of sorrow, but never the consciousness of wrongdoing (Girdlestone). Godly repentance of man consists of the following: sorrow from the sense of sin and wrongdoing, which fills the heart with bitterness and thus when mercy, forgiveness, is given a relief comes. The drawing of a deep breath is thought to be either over the remorse or the relief of the repentance.
New Testament
2 Cor. 7:10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
The repentance or repenting of the world, as opposed to a Godly repentance, is basically that which produces nothing, which may invoke the remission of sins and salvation from God.
This kind of repenting should not be thought of as always for the better! There is a story of two murders that spared the life of a child but afterward repented and sought to kill it. Under what circumstances their repentance occurred is not given, but whatever it was had caused them remorse for their initial act of kindness.
We all experience this worldly repenting. With it there is no feeling of wrongdoing. It is not to be expected that there has to be an admission of guilt. There are decisions and actions in the past, which we may deeply regret but they are not necessarily evil or sinful, for at the time they may have been considered as good. (Ever buy a car you regretted or trust someone you should not have?) Thus there is a change of mind, not because of guilt but of simply a wrong decision. The wise will not repeat the mistake.
Even though worldly repentance at times does not accompany the sense of guilt or sin it should not be inferred that Godly repentance always does. For God has repented at times but never with the sense of wrongdoing. It is only repentance on the part of man that guilt should be present. If it is lacking then it is the repentance which brings death.
Judas is the great example of worldly repentance. By his actions after his betrayal of The Son of God, we find in him regret, remorse, and probably in anguish and despair. Certainly he did the wrong thing and he knew it and likely had a desire that the wrong be undone, but before God there was no such repenting. The overwhelming sense of guilt and sorrow did not produce God’s forgiveness since it was not directed to God but only to himself. His burden drove him to suicide. Literally his repentance drove him to it, for if he had no repentance he would have gone on with life. Esau is also an example of repentance of failure (Heb. 12:17).
Mostly the worldly repentance is a selfish dread of the consequences of what has been done. Rarely does a guilty person who is in peril of judgment, not repent. The repentance however is over the jeopardy and not the crime. So if left free that person will in all likelihood repeat his actions. There is no real change even though there is an affliction in mind, and a troubling for former wrongdoing.
When Godly repentance is compared with Worldly repentance there is no clear distinction between the two as far as what general change must be present. Both involve a change of mind, opinion and even of heart. They both also have the element of remorse, sorrow, and regret. The most that can be said is that worldly repentance will lack some of the underlying features of Godly repentance. Such as a true turning from the thing and turning to God with the admission of guilt and having done wrong.
So what does make the definitive difference between the two? The Scriptural evidence is confession. Something more is needed than just the mere thought of what has been done is wrong. The individual must have the element of confession in his mind also. David’s repentance over the affair of Bathsheba and Uriah was successful because he acknowledged that he had sinned against God (Psa 51:1-4). This was a confession to God!
The O.T. is laced with confession associated with repentance. The Temple offerings were performed with the confession of iniquities being symbolically laid upon the sacrificial animal.
When the Pharisees and Sadducees came to John at Jordan he rebuked them and told them to bring forth fruits worthy of repentance (Matt. 3:8). Why was it that John rejected them, what was it they lacked? Verse 6 explains it. If they were coming to John with a sense of repentance, they lacked any confession, which would have been their admission of guilt or wrongdoing. The fruit John was looking for was confession.
In 1 John 1:4 the confession of sins is the precursor to God’s forgiveness and cleansing. No amount of empty repentance, or sincere regret and remorse will avail unless there is confession.
Here is a selected verse from the O.T. Prov. 28:13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. Forsaking is repenting, and confession must be in union with it to secure mercy.
Confession to God is not in the sense, which we commonly think of confession today, especially as we see in a court of law. We usually think of confession as an admission of guilt, the revealing of the truth, which was previously unknown or uncertain. The biblical principle of confession is a coming to an agreement with God by the sinner that what he has done is wrong. It is not confessing the issue of the deed done, for that is already known by both of them. (We cannot go before God and surprise him with a sin committed.) It is in effect having the same mind, opinion as God, and in harmony with God about what we have done. David in effect said, “Lord, I agree with You, it was wrong!” No longer are we to try to hide our sins but bring them to the forefront and deal with them openly with God.
Psalm 32:3 When I kept silence, my bones waxed old through my roaring all the day long.
4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
This is the repentance to which remission of sins and salvation is promised. It is not the doing of penance or the virtuous change in life or practice, which God requires. For that we need Him to work in us. Repentance is a grace of God. Here are the thoughts of God.
Rom 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
2 Tim 2:25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
Heb. 12:17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
Rev. 2:21 And I gave her space to repent of her fornication; and she repented not.
And to His churches ---
Rev. 2:5,16 Repent; or else I will come unto thee quickly. . . .
|
|
Next: Return to Index
|
This page last updated May 8, 2005
|
|
