Repentance

VIEW:24 DATA:01-04-2020
REPENTANCE.—Repentance, in the sense of turning from a purpose, is frequently predicated of God in the OT (Gen_6:6-7, Exo_32:14 etc.). Repentance for sin is commonly expressed by ‘turn’ or ‘return’ (e.g. Deu_4:30, Isa_55:7, Eze_3:2, Hos_14:2). Repentance has a prominent place in the NT, alone (Mat_4:17, Luk_15:7, Act_2:38 etc.), or in conjunction with faith (Mar_1:15, Act_20:21 etc.), as an Indispensable condition of salvation. The word ordinarily used (metanoia) means literally ‘change of mind.’ The change, however, is one in which not the intellect only, but the whole nature (understanding, affections, will), is involved. It is such an altered view of God and sin as carries with it heartfelt sorrow for sin, confession of it, and decisive turning from it to God and righteousness (Luk_15:17-18, Rom_6:17-18, 2Co_7:10-11 etc.). Its reality is tested by its fruits (Mat_3:8, Luk_6:43-46). From this ‘godly sorrow’, which works ‘repentance unto salvation’ (2Co_7:10-11), is distinguished a ‘sorrow of the world’ which ‘worketh death’ (2Co_7:10), i.e. a sorrow which has no relation to God, or to the intrinsic evil of sin, but only to sin’s harmful consequences. There may be keen remorse, and blaming of one’s self for one’s folly, yet no real repentance.
Disputes have arisen in theology as to the priority of faith or repentance, but unnecessarily, for the two, rightly viewed, are but the positive and negative poles of the same state of soul. There can be no evangelical faith which does not spring from a heart broken and contrite on account of sin; on the other hand, there can be no true repentance which has not the germ of faith in God, and of hope in His mercy, in it. The Law alone would break the heart; the Gospel melts it. Repentance is the turning from sin; Gospel faith is the turning to Christ for salvation. The acts are inseparable (Act_20:21).
James Orr.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


is sometimes used generally for a change of mind, and an earnest wishing that something were undone that has been done. Esau found no place for repentance, though he sought it carefully with tears; he could not move his father Isaac to repent of what he had done, or to recall the blessing from Jacob and confer it on himself, Heb_12:17; Mat_3:2; Mat_4:17. Taken in a religious sense it signifies conviction of sin and sorrow for it. But there is,
1. A partial or worldly repentance, wherein one is grieved for and turns from his sin, merely on account of the hurt it has done, or is likely to do, him; so a malefactor, who still loves his sin, repents of doing it, because it brings him to punishment.
2. An evangelical repentance, which is a godly sorrow wrought in the heart of a sinful person by the word and Spirit of God, whereby, from a sense of his sin, as offensive to God, and defiling and endangering to his own soul, and from an apprehension of the mercy of God in Christ, he, with grief and hatred of all his known sins, turns from them to God, as his Saviour and Lord. This is called “repentance toward God,” as therein we turn from sin to him; and “repentance unto life;” as it leads to spiritual life, and is the first step to eternal life, Mat_3:2; Act_3:19; Act_11:18; Act_20:12. God himself is said to repent, but this can only be understood of his altering his conduct towards his creatures, either in the bestowing of good or the infliction of evil: which change in the divine conduct is founded on a change in his creatures; and thus, speaking after the manner of men, God is said to repent.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Repentance is a turning from sin to God (Deu_30:1-2; 2Ch_6:26-27; 2Ch_7:14; Neh_1:9; Psa_78:34; Isa_55:7; Jer_8:6; Jer_31:18-19; Eze_18:21; Mal_3:7; Mat_11:20-21; Luk_15:7; Luk_16:30; Act_3:19; Act_8:22; Act_14:15; Act_26:19-20; Rev_9:20-21). The open demonstration of this turning to God is sometimes called conversion (Act_15:3; cf. Act_26:17-18; 1Th_1:9-10). Jesus and the New Testament preachers commanded people to repent, because without repentance there can be no salvation (Mat_3:2; Mat_4:17; Mar_6:12; Luk_5:32; Luk_13:3; Luk_24:47; Act_2:38; Act_11:18; Act_17:30).
It is true that faith is the means by which people receive salvation (Rom_3:22-25; Eph_2:8), but faith that does not involve repentance is not true faith. It is not a faith that leads to salvation. Faith means complete trust in Jesus Christ and his atoning death. It means that people must have total dependence on Christ for their entire salvation (see FAITH). But such trust is impossible so long as they cling to anything of themselves. They cannot rely upon the work of Christ for the forgiveness of sin unless they turn from that sin (Mar_1:15; Act_11:21; Act_20:21; Act_26:18; 1Th_1:9).
Because faith involves repentance and repentance involves faith, the Bible in some places speaks of forgiveness as depending on faith (Act_10:43; Act_13:38-39), in others as depending on repentance (Luk_24:47; Act_3:19; Act_3:26). But the preaching of repentance, like the preaching of faith, must be related to the death and resurrection of Jesus Christ (Luk_24:46-47).
Although it is true that people must exercise faith and repentance if they are to be saved, it is also true that neither faith nor repentance would be possible in the heart of self-centred human beings apart from the gracious work of God. God is the one who brings conviction of sin within people and gives them the readiness to repent and believe (Act_5:31; Act_11:18; cf. Joh_6:65; Joh_16:7-11).
Repentance involves a complete change in the mind and will of the believer. It is more than mere sorrow for sin; it is surrender to God. People may be sorry for their sin because of its consequences, but still have no thought for God. True repentance recognizes the character of sin as deserving God’s judgment, and turns from that sin to ask God’s forgiveness. Sorrow for sin that ignores God leads only to self-pity and despair. Godly sorrow leads to repentance and new life (2Co_7:9-10; cf. Job_42:5-6; Psa_51:1-17; Luk_18:13). It proves its genuineness in a complete change of behaviour (Luk_3:8-14; Luk_19:8; 2Co_5:17; 1Jn_2:4-6).
A different usage of the word ‘repent’ is found in the Old Testament, where writers sometimes use it in relation to God. The word simply has to do with a change in God’s dealings with people. It has nothing to do with any divine sin or failure (Gen_6:6; 1Sa_15:11; Jer_18:7-10; Jon_3:8-9; cf. Psa_110:4; Jer_4:28).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


rḗ-pen?tans:
I. OLD TESTAMENT TERMS
1. To Repent - ?to Pant,? ?to Sigh?
2. To Repent - ?to Turn? or ?Return?
II. NEW TESTAMENT TERMS
1. Repent - ?to Care,? ?Be Concerned?
2. Repent - ?to Change the Mind?
3. Repent - ?to Turn Over,? ?to Turn Upon,? ?to Turn Unto?
III. THE PSYCHOLOGICAL ELEMENTS
1. The Intellectual Element
2. The Emotional Element
3. The Volitional Element
LITERATURE
To get an accurate idea of the precise New Testament meaning of this highly important word it is necessary to consider its approximate synonyms in the original Hebrew and Greek The psychological elements of repentance should be considered in the light of the general teaching of Scripture.

I. Old Testament Terms.
1. To Repent - ?To Pant,? ?To Sigh?:
The Hebrew word נחם, nāḥam, is an onomatopoetic term which implies difficulty in breathing, hence, ?to pant,? ?to sigh,? ?to groan.? Naturally it came to signify ?to lament? or ?to grieve,? and when the emotion was produced by the desire of good for others, it merged into compassion and sympathy, and when incited by a consideration of one's own character and deeds it means ?to rue,? ?to repent.? To adapt language to our understanding, God is represented as repenting when delayed penalties are at last to be inflicted, or when threatened evils have been averted by genuine reformation (Gen_6:6; Jon_3:10). This word is translated ?repent? about 40 times in the Old Testament, and in nearly all cases it refers to God. The principal idea is not personal relation to sin, either in its experience of grief or in turning from an evil course. Yet the results of sin are manifest in its use. God's heart is grieved at man's iniquity, and in love He bestows His grace, or in justice He terminates His mercy. It indicates the aroused emotions of God which prompt Him to a different course of dealing with the people. Similarly when used with reference to man, only in this case the consciousness of personal transgression is evident. This distinction in the application of the word is intended by such declarations as God ?is not a man, that he should repent? (1Sa_15:29; Job_42:6; Jer_8:6).

2. To Repent - ?To Turn? or ?Return?:
The term שׁוּב, shūbh, is most generally employed to express the Scriptural idea of genuine repentance. It is used extensively by the prophets, and makes prominent the idea of a radical change in one's attitude toward sin and God. It implies a conscious, moral separation, and a personal decision to forsake sin and to enter into fellowship with God. It is employed extensively with reference to man's turning away from sin to righteousness (Deu_4:30; Neh_1:9; Psa_7:12; Jer_3:14). It quite often refers to God in His relation to man (Exo_32:12; Jos_7:26). It is employed to indicate the thorough spiritual change which God alone can effect (Psa_85:4). When the term is translated by ?return? it has reference either to man, to God, or to God and man (1Sa_7:3; Psa_90:13 (both terms, nāḥam and shūbh; Isa_21:12; Isa_55:7). Both terms are also sometimes employed when the twofold idea of grief and altered relation is expressed, and are translated by ?repent? and ?return? (Eze_14:6; Hos_12:6; Jon_3:8).

II. New Testament Terms.
1. Repent - ?To Care,? ?Be Concerned?:
The term μεταμέλομαι, metamélomai, literally signifies to have a feeling or care, concern or regret; like nāḥam, it expresses the emotional aspect of repentance. The feeling indicated by the word may issue in genuine repentance, or it may degenerate into mere remorse (Mat_21:29, Mat_21:32; Mat_27:3). Judas repented only in the sense of regret, remorse, and not in the sense of the abandonment of sin. The word is used with reference to Paul's feeling concerning a certain course of conduct, and with reference to God in His attitude toward His purposes of grace (2Co_7:8 the King James Version; Heb_7:21).

2. Repent - ?To Change the Mind?:
The word μετανοέω, metanoéō, expresses the true New Testament idea of the spiritual change implied in a sinner's return to God. The term signifies ?to have another mind,? to change the opinion or purpose with regard to sin. It is equivalent to the Old Testament word ?turn.? Thus, it is employed by John the Baptist, Jesus, and the apostles (Mat_3:2; Mar_1:15; Act_2:38). The idea expressed by the word is intimately associated with different aspects of spiritual transformation and of Christian life, with the process in which the agency of man is prominent, as faith (Act_20:21), and as conversion (Act_3:19); also with those experiences and blessings of which God alone is the author, as remission and forgiveness of sin (Luk_24:47; Act_5:31). It is sometimes conjoined with baptism, which as an overt public act proclaims a changed relation to sin and God (Mar_1:4; Luk_3:3; Act_13:24; Act_19:4). As a vital experience, repentance is to manifest its reality by producing good fruits appropriate to the new spiritual life (Mat_3:8).

3. Repent - ?To Turn over,? ?To Turn upon,? ?To Turn Unto?:
The word έπιστρέφω, epistréphō, is used to bring out more clearly the distinct change wrought in repentance. It is employed quite frequently in Acts to express the positive side of a change involved in New Testament repentance, or to indicate the return to God of which the turning from sin is the negative aspect. The two conceptions are inseparable and complementary. The word is used to express the spiritual transition from sin to God (Act_9:35; 1Th_1:9); to strengthen the idea of faith (Act_11:21); and to complete and emphasize the change required by New Testament repentance (Act_26:20).
There is great difficulty in expressing the true idea of a change of thought with reference to sin when we translate the New Testament ?repentance? into other languages. The Latin version renders it ?exercise penitence? (poenitentiam agere). But ?penitence? etymologically signifies pain, grief, distress, rather than a change of thought and purpose. Thus Latin Christianity has been corrupted by the pernicious error of presenting grief over sin rather than abandonment of sin as the primary idea of New Testament repentance. It was easy to make the transition from penitence to penance, consequently the Romanists represent Jesus and the apostles as urging people to do penance (poenitentiam agite). The English word ?repent? is derived from the Latin repoenitere, and inherits the fault of the Latin, making grief the principal idea and keeping it in the background, if not altogether out of sight, the fundamental New Testament conception of a change of mind with reference to sin. But the exhortations of the ancient prophets, of Jesus, and of the apostles show that the change of mind is the dominant idea of the words employed, while the accompanying grief and consequent reformation enter into one's experience from the very nature of the case.

III. The Psychological Elements.
1. The Intellectual Element:
Repentance is that change of a sinner's mind which leads him to turn from his evil ways and live. The change wrought in repentance is so deep and radical as to affect the whole spiritual nature and to involve the entire personality. The intellect must function, the emotions must be aroused, and the will must act. Psychology shows repentance to be profound, personal and all-pervasive. The intellectual element is manifest from the nature of man as an intelligent being, and from the demands of God who desires only rational service. Man must apprehend sin as unutterably heinous, the divine law as perfect and inexorable, and himself as coming short or falling below the requirements of a holy God (Job_42:5, Job_42:6; Psa_51:3; Rom_3:20).

2. The Emotional Element:
There may be a knowledge of sin without turning from it as an awful thing which dishonors God and ruins man. The change of view may lead only to a dread of punishment and not to the hatred and abandonment of sin (Exo_9:27; Num_22:34; Jos_7:20; 1Sa_15:24; Mat_27:4). An emotional element is necessarily involved in repentance. While feeling is not the equivalent of repentance, it nevertheless may be a powerful impulse to a genuine turning from sin. A penitent cannot from the nature of the case be stolid and indifferent. The emotional attitude must be altered if New Testament repentance be experienced. There is a type of grief that issues in repentance and another which plunges into remorse. There is a godly sorrow and also a sorrow of the world. The former brings life; the latter, death (Mat_27:3; Luk_18:23; 2Co_7:9, 2Co_7:10). There must be a consciousness of sin in its effect on man and in its relation to God before there can be a hearty turning away from unrighteousness. The feeling naturally accompanying repentance implies a conviction of personal sin and sinfulness and an earnest appeal to God to forgive according to His mercy (Psa_51:1, Psa_51:2, Psa_51:10-14).

3. The Volitional Element:
The most prominent element in the psychology of repentance is the voluntary, or volitional. This aspect of the penitent's experience is expressed in the Old Testament by ?turn?, or ?return,? and in the New Testament by ?repent? or ?turn.? The words employed in the Hebrew and Greek place chief emphasis on the will, the change of mind, or of purpose, because a complete and sincere turning to God involves both the apprehension of the nature of sin and the consciousness of personal guilt (Jer_25:5; Mar_1:15; Act_2:38; 2Co_7:9, 2Co_7:10). The demand for repentance implies free will and individual responsibility. That men are called upon to repent there can be no doubt, and that God is represented as taking the initiative in repentance is equally clear. The solution of the problem belongs to the spiritual sphere. The psychical phenomena have their origin in the mysterious relations of the human and the divine personalities. There can be no external substitute for the internal change. Sackcloth for the body and remorse for the soul are not to be confused with a determined abandonment of sin and return to God. Not material sacrifice, but a spiritual change, is the inexorable demand of God in both dispensations (Psa_51:17; Isa_1:11; Jer_6:20; Hos_6:6).
Repentance is only a condition of salvation and not its meritorious ground. The motives for repentance are chiefly found in the goodness of God, in divine love, in the pleading desire to have sinners saved, in the inevitable consequences of sin, in the universal demands of the gospel, and in the hope of spiritual life and membership in the kingdom of heaven (Eze_33:11; Mar_1:15; Luk_13:1-5; Joh_3:16; Act_17:30; Rom_2:4; 1Ti_2:4). The first four beatitudes (Mat_5:3-6) form a heavenly ladder by which penitent souls pass from the dominion of Satan into the Kingdom of God. A consciousness of spiritual poverty dethroning pride, a sense of personal unworthiness producing grief, a willingness to surrender to God in genuine humility, and a strong spiritual desire developing into hunger and thirst, enter into the experience of one who wholly abandons sin and heartily turns to Him who grants repentance unto life.

Literature.
Various theological works and commentaries Note especially Strong, Systematic Theology, III, 832-36; Broadus on Mat_3:2, American Comm.; article ?Busse? (Penance). Hauck-Herzog, Realencyklopadie fur protestantische Theologie und Kirche.

International Standard Bible Encyclopedia
PRINTER 1915.


Repentance
(נֹחִם, μετάνοια) signifies a change of the mind from a rebellious and disaffected state to that submission and thorough separation from iniquity by which converted sinners are distinguished (Mat_3:2-8). Repentance is sometimes used generally for a mere change of sentiment, and an earnest wishing that something were undone that has been done. In a sense analogous to this, God himself is said to repent; but this can only be understood of his altering his conduct towards his creatures, either in the bestowing of good or infliction of evil — which change in the divine conduct is founded on a change in his creatures; and thus speaking after the manner of men, God is said to repent. In this generic sense also Esau “found no place of repentance, though he sought it carefully with tears;” that is, he could not move his father Isaac to repent of what he had done, or to recall the blessing from Jacob and confer it on himself (Heb_12:17; Rom_11:29; 2Co_7:10). There are various kinds of repentance, as
(1) a natural repentance, or what is merely the effect of natural conscience;
(2) a national repentance, such as the Jews in Babylon were called unto, to which temporal blessings were promised (Eze_18:30);
(3) an external repentance, or an outward humiliation for sin, as in the case of Ahab;
(4) a hypocritical repentance, as represented in Ephraim (Hos_7:16);
(5) a legal repentance, which is a mere work of the law and the effect of convictions of sin by it, which in time wear off and come to nothing;
(6) an evangelical repentance, which consists in conviction of sin, accompanied by sorrow for it, confession of it, hatred to it, and renunciation of it.
A legal and an evangelical repentance are distinguished thus:
1. A legal repentance flows only from a sense of danger and fear of wrath, but an evangelical repentance produces a true mourning for sin and an earnest desire of deliverance from it.
2. A legal repentance flows from unbelief, but evangelical is always the fruit and consequence of a saving faith.
3. A legal repentance consists of an aversion to God and to his holy law, but an evangelical flows from love to both.
4. A legal repentance ordinarily flows from discouragement and despondency, but evangelical from encouraging hope.
5. A legal repentance is temporary, but evangelical is the daily exercise of the true Christian.
6. A legal repentance does at most produce only a partial and external reformation, but an evangelical is a total change of heart and life.
The author as well as object of true repentance is God (Act_5:31). The subjects of it are sinners, since none but those who have sinned can repent. The means of repentance is the Word and the ministers of it; yet sometimes private consideration, sanctified afflictions, conversation, etc., have been the instruments of repentance. The blessings connected with repentance are pardon, peace, and everlasting life (11:18). The time of repentance is the present life (Isa_55:6; Ecclesiastes 9:50). The evidences of repentance are faith, humility, prayer, and obedience (Zec_12:10). The necessity of repentance appears evident from the evil of sin; the misery it involves us in here; the commands given us to repent in God's Word; the promises made to the penitent; and the absolute incapability of enjoying God here or hereafter without it. See Dickinson, Letters, let. 9; Owen, On the 130th Psalm; Gill, Body of Divinity, s.v. “Repentance;” Ridgley, Body of Divinity, quest. 76; Davies, Sermons, vol. 3:serm. 44; Case, Sermons, serm. 4; Whitefield, Sermons; Saurin, Sermons (Robinson's transl.), vol. iii; Scott, Treatise on Repentance. SEE PENANCE; SEE PENITENCE.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





Norway

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores

Comments   2

BUSCADAVERDADE

Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!


Saiba Mais

  • Image Nutrição
    Vegetarianismo e a Vitamina B12
  • Image Receita
    Como preparar a Proteína Vegetal Texturizada
  • Image Arqueologia
    Livro de Enoque é um livro profético?
  • Image Profecia
    O que ocorrerá no Armagedom?

Tags