"I tell you, Nay: but, except ye repent, ye shall all likewise perish" (Luke 13 3)
"Then Peter said unto them, Repent… "(Acts 2:38).
In Chapter 3 - The Gospel of Jesus Christ we described repentance as death to sin and the old nature. In Chapter 4 - Birth of Water and Spirit we explained that repentance is necessary for the new birth and that it must accompany the baptism of water and the gift of the Spirit (Acts 2:38). There must be a death before there can be a new birth. This confirms both our identification of repentance with death and our identification of the new birth with water and Spirit.
According to the Webster's Dictionary, to repent means "to turn from sin and dedicate oneself to the amendment of one's life; to feel regret or contrition; to change one's mind." [38] The Greek word is metanoeo, which literally means "to perceive afterwards" and "hence signifies to change one's mind or purpose." [39] In the New Testament, this word always indicates a change for the better.
Many theologians list three necessary aspects of repentance: an intellectual change (change of views), an emotional change (change of feelings), and a volitional change (voluntary change of purpose). [40] This corresponds with the Bible's injunction to love God with all the heart, soul, mind, and strength (Mark 12:30). Basically, then, repentance is a change of mind, heart, and direction.
Many Bible references affirm this. God chose Paul as a preacher to the Gentiles "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God" (Acts 26:18). Paul fulfilled this by preaching that everyone "should repent and turn to God, and do works meet for repentance" (Acts 26:20). One of the fundamental doctrines of the church is "repentance from dead works" (Hebrews 6:1). In the context of biblical preaching, then, repentance is a turn from sin and a turn to God.
In a broad sense, repentance can mean everything that occurs when man turns from sin and to God, including the baptism of water and the gift of the Spirit. For example, upon hearing that Cornelius and his household had received the Holy Ghost and been baptized in Jesus' name, the Jewish Christians "glorified God, saying, Then hath God also to the Gentiles granted repentance unto life" (Acts 11:18). Most passages, however, use the word in a more restricted way to mean the first step away from sin and to God, prior to baptism of water and the gift of the Spirit (Acts 2:38). This is the meaning we will use in this chapter.
In this sense, repentance is a radical transformation of mind, attitude, conviction and direction. It is a voluntary act of man in response to the call of God. It denotes an active turn, not just a feeling of regret or an apology. It is more than a moral resolution or reformation; it is a spiritual decision and a spiritual change.
Repentance is the first act of faith, and it includes several important elements: recognition of sin, confession of sin, contrition for sin, and a decision to forsake sin.
Of course, the word repent can have usages that do not pertain to salvation. Here are some examples. (1) God repented that He made man (Genesis 6:6). Here the word means sorrow, grief, or regret. (See NIV and TAB.) (2) God repented of the judgment He had planned for Nineveh (Jonah 3:10). God changed His plan because the Ninevites changed their wicked ways and turned to Him. (3) God promised never to repent of His decision to make the man Christ a priest after the order of Melchizedek (Psalm 110:4). He promised not to change His mind. (4) Esau carefully sought a place of repentance, hut in vain (Hebrews 12:16-17). He unsuccessfully sought to change his father's mind about the birthright and the blessing given to Jacob (Genesis 27:34-38). None of these passages refer to salvation, but they demonstrate that repentance has application to other situations as well.
Before someone can repent from sin he must first realize he is a sinner. Jesus said, "I came not to call the righteous, but sinners to repentance" (Mark 2:17; Luke 5:32). All men have sinned, so Jesus actually came for the whole world. However, His statement points out that He will save only those who recognize their sins.
"Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matthew 5:3). All of us are spiritual paupers without God, but only those who recognize their poverty will seek God and find heavenly riches. Many morally good people and devoutly religious people find it difficult to repent and receive the Holy Spirit, because they do not recognize their great need and do not develop a sense of urgency. Repentance can take place only when man recognizes his sins and acknowledges his need of God.
Once someone realizes he is indeed a sinner he must confess it to God. God already knows everything, but He requires honest confession to self and to Him. "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13). When people received John's "baptism of repentance," they went into the water "confessing their sins" (Mark 1:4-5). If one sins after conversion, confession is still part of repentance (I John 1:9).
We confess sins directly to God, for He is the only one who can forgive us of our sins (Isaiah 43:25; Mark 2:7). We do not need an earthly mediator because the man Jesus is our mediator and high priest (I Timothy 2:5; Hebrews 4:15-16). It is appropriate for someone to confess his repentance openly (Acts 19:18). Moreover, there are times to confess to one another, such as when we seek prayer on our behalf or when we have wronged someone and seek his forgiveness (Luke 17:3-4; James 5:16).
Confession should be as public as the sin. Confession does not necessarily mean listing every sin committed throughout life, although one should ask God to forgive all the sins he recalls. The essence of confession, however, is acknowledging to self and to God that one is a sinner asking God for forgiveness, and asking God for help to overcome sin in the future.
With confession, there must be contrition, which is a genuine sorrow for sins committed. The sinner must fed regret for wrongs done, and his heart must be broken over his sins. "The sacrifices of God are a broken spirit: a broken and a contrite heart, 0 God, thou wilt not despise" (Psalm 51:17). The sinner must feel in himself a taste of God's displeasure, not just a human sorrow or regret. "For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death" (II Corinthians 7:10).
Many people are sorry for their sins but have not genuinely repented. They regret sin's consequences but they fail to turn from sin. Sometimes sin places them in terrible situations and they are sorry they got caught in them. However, when given a chance to escape those situations, they will continue to live in sin.
Sometimes people cry at the altar because they feel sorry for themselves and are upset about their predicament, but they are not willing to give their lives totally to God. These are examples of worldly sorrow, which cannot bring repentance. True repentance stems from godly sorrow, which will cause a person to be sorry for his sins, decide to change his sinful lifestyle, and have no regrets about making the change.
Proverbs 28:13 says we must both confess and forsake sin in order to obtain mercy. There must be an actual turning from sin and to God. Repentance is more than sorrow for sins; it also includes a determination to do something about those sins. Repentance is more than confession of sins; it also includes forsaking sins by the help of God.
John the Baptist emphasized this element of repentance. When the multitudes came to be baptized he said, "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance" (Luke 3:7-8). He refused to baptize many who came to him until they first showed evidence of repentance. For him, repentance was much more than a mental decision; it was a spiritual decision that brought about a change of life. Like John, Paul preached that men should "repent and turn to God, and do works meet for repentance" (Acts 26:20). True repentance causes an actual change in one's actions.
This does not mean repentance requires a certain length of time in which to prove oneself to God. God knows instantly whether or not someone has made a genuine commitment to forsake sin, so repentance and receiving the Spirit can happen in a moment. Unfortunately, some later renege on this commitment, but at the time they received the Spirit they had truly decided to forsake sin.
As part of forsaking sin, the truly repentant person will seek to correct the impact of his past sins upon others to the extent possible. This is called restitution. For example, if he has stolen money, he will repay it (Luke 19:8). If he has wronged others he will seek their forgiveness. If he has harmed someone by lying or gossiping, he will seek to repair the damage done and set the record straight.
Jesus taught, "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24). God's plan of forgiveness does not let man continue to enjoy the earthly benefits of his sin without restitution, nor does it eliminate the need to seek forgiveness from someone he has wronged.
Repentance will affect the emotional side of man, since it includes godly sorrow and remorse. It will usually bring tears and other physical demonstrations of this emotion. However, a show of emotion cannot substitute for repentance. Some people shed tears of self pity but not godly sorrow. Some respond to God's presence but stop short of full repentance. God often lets them feel His presence as a means of drawing them to repentance, but we must not mistake this feeling for repentance itself.
When someone repents, he will feel joy because he is being restored to fellowship with God. He will also find relief because he has made his decision and he no longer has to face sin alone. However, he should not let this joy and relief hinder him from going further, for God has much more for him. God wants to deal with his past sins permanently through water baptism, and God wants to give him the Holy Spirit. Some people stop when they feel the joy of repentance, but they are to proceed to water baptism, another joyful experience. Then in praising God, they will receive the Spirit.
The parable of the prodigal son illustrates all the elements of repentance (Luke 15:11-32). In the story, the errant son came to a realization of his sin and his desperate condition: "He came to himself" (Luke 15:17). Then he made a decision to return home and seek forgiveness: "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants" (Luke 15:18-19). Finally, he actually left the place where he was, returned to his father's house, and confessed his sin with contrition (Luke 15:20-21).
Another parable shows the proper attitude in repenting (Luke 18:9-14). A Pharisee stood and prayed in the Temple, thanking God that he did not commit sins and boasting to God of his good works. A tax collector also came to pray. He approached God with humility, beating his breast in an emotional, heart-felt expression of contrition. He prayed, "God be merciful to me a sinner. Jesus condemned the self-righteous Pharisee but commended the honest, repentant tax collector.
David's prayer after his adultery with Bathsheba is a beautiful example for a child of God who has sinned, and the spirit of his prayer is characteristic of all true repentance. "Have mercy upon me, 0 God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight… Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow… Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, 0 God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit" (Psalm 51:1-4, 7, 9-12).
Repentance is part of salvation, so the opportunity and ability to repent come from God's grace. The goodness of God leads men to repentance (Romans 2:4). Repentance unto life is a gift God provides (Acts 11:18; II Timothy 2:25). God alone can give the sorrow that brings repentance (II Corinthians 7:10). When someone repents, he simply responds to God's universal call and voluntarily accepts God's saving work.
Repentance does not earn salvation, but it qualifies one for, and begins the work of, salvation. Repentance, then, comes by God's grace through man's faith. Men come to repentance in situations that emphasize God's presence, His Word, and faith in Him.
The Spirit of God is absolutely necessary to lead men to repentance. Jesus said, "When he [the Holy Spirit] is come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). Psychological tricks and gimmicks will not produce true repentance; it takes the convicting power of God's Spirit.
Rather than emphasizing oratory, persuasive techniques, or scare tactics, we should concentrate on preparing a spiritual atmosphere. Verbal persuasion and warning have their place, but our foremost concern should be to let the Spirit have perfect liberty, for only God can draw men to Him (John 6:44).
The Word of God has power to bring men to repentance as the Spirit applies it to hearts. The preached Word brings men to a realization of their sins and their need for God. Peter's sermon on the Day of Pentecost brought conviction and a desire to repent: "Now when they heard this they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" (Acts 2:37). Jonah's preaching brought the entire city of Nineveh to repentance. Again, our emphasis should not be on man-made ideas or techniques but upon the pure Word of God.
Ministers must preach against sin and define it so that the sinner will realize his sin. Nathan explicitly named David's sin, and John the Baptist named Herod's sin. John told the tax collectors, "Exact no more than that which is appointed you" and told the soldiers, "Do violence to no man, neither accuse any falsely; and be content with your wages" (Luke 3:12-14).
In our day there is too much generality in proclaiming the Word of God. Where the Word reveals sin, we must be specific. If we will preach the Word, God will apply it to individual hearts. The hearing of God's Word brings faith (Romans 10:17), and faith will cause mar to obey the command to repent.
Repentance comes as a response to the drawing, convicting power of God's Spirit, to the hearing of God's Word, and to the impulse of an awakening faith in God. From God's point of view it is a gift to enable man to be saved; from man's point of view it is his first voluntary act of faith in God.
Repentance is absolutely necessary for salvation; the Bible commands everyone to repent. When Adam sinned, God questioned him and expected a confession (Genesis 3:9-13). In Noah's day, God destroyed all but eight souls because mankind would not repent. He spared the wicked city of Nineveh only because its inhabitants repented in response to Jonah's preaching. In Ezekiel, God entreated Israel to repent: "Therefore I will judge you, 0 house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed and make you a new heart and a new spirit: for why will ye die, 0 house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye" (Ezekiel 18:30-32). "As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, 0 house of Israel?" (Ezekiel 33:11). These passages portray the compassion of God, the necessity of repentance, and the definition of repentance as a turn from sin to God.
John the Baptist preached repentance strongly (Matthew 3:1-11; Mark 1:4-5; Luke 3:3-9), and so did Jesus. Jesus proclaimed, "Repent: for the kingdom of heaven is at hand" (Matthew 4:17). "Repent ye, and believe the gospel" (Mark 1:15). "I tell you, Nay: but, except ye repent, ye shall all likewise perish" (Luke 13:3, 5). While Christ was on earth He sent His disciples to preach repentance Mark 6:12), and just before His ascension He again commissioned them to preach repentance (Luke 24:47). Peter preached repentance (Acts 2:38; 3:19), and so did Paul (Acts 26:20).
Paul told the Athenians, "And the times of this ignorance God winked at; but now commandeth all men every where to repent" (Acts 17:30). In Old Testament times, God did not hold the Gentiles accountable to every command in the Mosaic law because they were ignorant of it. However, God did judge them by the standard of conscience and natural law and found them guilty even on that basis (Romans 2:12-16). In New Testament times, Jews and Gentiles are on an equal basis; all hear the same call to repent. God is "not willing that any should perish, but that all should come to repentance" (II Peter 3:9).
At the moment of repentance, man begins to let God work in his life. Man decides to turn away from sin to God, and he allows God to turn him. As part of the turn from sin, God enables man to break away from sinful habits and desires. As part of the turn to God, God allows man to start a personal relationship with Him.
From the time of Adam and Eve's sin, sin has separated man from God, for sinful man cannot have fellowship with a holy God. When man repents from sin, he can begin to have communion with God on the basis of Christ's substitutionary death. Repentance removes the barrier that sin erected and allows man and God to begin a personal relationship. Thus repentance qualifies a person for water baptism and the infilling of the Holy Spirit.
As a first step toward God, repentance alone does not bring the full power of salvation, although it does bring positive emotional feelings and a limited, temporary strength to break away from sin. Both water baptism and Spirit baptism are necessary to complete the work that repentance begins.
Repentance and water baptism together complete the full work of forgiveness. At baptism God washes away sin by removing the eternal record and penalty of sin. (See Chapter 6 - Water Baptism.)
Some like to say that God forgives sin at repentance arid remits sin at water baptism. This is a fairly good description based on the English wording in the KJV. However, the original text does not support a clear-cut distinction, for these two words, forgive and remit, come from only one Greek word, aphesis. (See Chapter 6 - Water Baptism.) Theologically speaking, then, forgiveness and remission are equivalent terms, and forgiveness (or remission) comes with the combination of repentance and water baptism. We should not separate the two experiences.
For purposes of study only, perhaps we can make the following distinction: at repentance, God destroys sin's present dominion in a person's life, and He removes the barrier preventing a personal relationship with Him. At water baptism, God removes the legal record of sin and erases the penalty for that sin, namely death. God deals with the present consequences of sin at repentance and with the future consequences of sin at water baptism. Both are necessary for forgiveness. Thus Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38). (The New International Version is more emphatic: "Repent and be baptized, every one of you, in the name of Jesus Christ so that your sins may be forgiven.")
Repentance is also insufficient without the baptism of the Holy Spirit. Repentance alone brings temporary, limited power over sin; permanent, unlimited power comes only after the baptism of the Spirit (Acts 1:8). Old Testament saints repented, but this did not give them a regenerated nature with permanent overcoming power. (See Chapter 8 - The Baptism of the Holy Spirit.) Neither the Law of Moses nor the human mind can give power over sin (Romans 7:15-25) Only the Spirit imparts power over sin and power to fulfill the righteousness that the Law taught but could not give (Romans 8:2-4). At repentance God gives the initial ability to break away from sin's hold, but the indwelling Spirit makes new life in Christ a daily reality (Romans 8:10,13).
Jesus taught that when an unclean spirit leaves a man he goes elsewhere seeking rest (Luke 11:24-26). When he finds no other place to go, he returns to his former house (the man). If he finds it empty, swept, and garnished (put in order), he brings seven other devils with him and reenters the house. This story contains a principle relevant to our discussion. Namely, merely expelling evil is not enough; one must replace evil with good. Merely cleaning up one's life and putting it in order at one point in time is not enough; one must receive power to keep it that way.
The man who repents and goes no further will fall victim to an endless, frustrating cycle of repentance and failure, and eventually he will be worse off than ever before. This is a great problem in Christendom today. Many groups proclaim the need for repentance and morality but do not preach the baptism of the Spirit, which provides the power to make Christianity a success instead of a failure. The Spirit will fill the empty life, keep it clean, and resist the devil when he returns.
It is important that those who pray with seekers at the altar have a correct understanding of repentance. Below are some practical guidelines based on our discussion.
(1) We should emphasize the moving of God's Spirit, not gimmicks or techniques. Special phrases or motions cannot substitute for repentance.
(2) We should attempt to discern where the seeker is spiritually. If he has not fully repented, we should not prematurely force him to express joy and expect the Spirit. Once he has repented, then we can encourage him to praise God and believe for the Spirit.
(3) We can put ourselves in the seeker's position and pray with him. This will show him how to pray and will help us pray with a burden.
(4) If the seeker does not seem to be making progress, there may be several problems, each of which requires a different approach. The problem may be a failure to understand what repentance is, a refusal to surrender everything to God, a lack of desire (hunger, desperation, sense of urgency), a lack of godly sorrow, or a lack of faith.
(5) We must not try to teach him how to speak in tongues. This sign will come as the Spirit gives utterance. Instead of stressing only that he should yield his tongue to God, we should stress that he should surrender his whole mind and life to God. When the seeker yields everything to God, concentrates totally on Him, and exercises faith, he will be able to yield his tongue to God.
(6) Let us avoid distracting practices such as shaking the seeker, pounding him, forcing him to do certain things, giving conflicting advice, or otherwise annoying him. People often repent and receive the Spirit in spite of, not because of, the altar workers.
If the seeker is sincere and ready to repent, he will receive the Spirit in a short time. If he does not, there is something Tacking in his repentance or in his faith. In such a case, altar workers need to be spiritually sensitive and knowledgeable so they can help him overcome these difficulties.
If we sin after the new birth, we still have an avenue of forgiveness by confession of sin to Christ (I John 1:9; 2:1). There is no need to be baptized again, because there is only one baptism and it is effective for all sins repented of, whether committed before or after baptism. There is no limit to God's forgiveness in this life as Tong as we genuinely repent. God expects us to forgive the truly repentant without limit, and He will do no less for us (Matthew 18:21-22; Luke 17:3-4). The important thing is that we sincerely regret our sin and honestly determine to do Letter with God's help.
Of course, the first principle for a born-again believer is, "Do not sin" (I John 2:1). If we do sin, we should confess it, obtain forgiveness, and accept no condemnation (Romans 8:1). However, we should not always need to repent of the same things since the Spirit gives strength to overcome. Repentance is a fundamental doctrine, but we should not have to stay in this foundational stage all the time. "Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death…" (Hebrews 6:1, NIV). Repentance is always available to a Christian, but at some point he should mature to where the need to repent from sin becomes the exception rather than the rule.
Many churches have neglected the doctrine and practice of repentance today. If we expect the lost to be saved, we must preach and teach repentance with the anointing of the Spirit. Preachers must name sin and be specific in explaining repentance. Ministers must counsel those who wish to be baptized to make certain they have actually repented, for without repentance baptism becomes an Empty symbol. Altar workers must first guide a seeker to repentance, for without true repentance there will never be a Spirit baptism.
Unscriptural methods do not bring the Spirit baptism. Old-fashioned repentance must take place first! Certainly, someone can and should receive the Holy Spirit quickly, without tarrying, but he must repent first. The Holy Spirit will not enter or dwell in a spiritually unclean temple (II Corinthians 6:17-7:1). It is impossible to turn to God without first turning away from sin.
Could it be that Christendom is filled with people who profess Christ but yet fail to repent? Could it be that many people seek blessings, miracles, and sensational experiences without repentance? Many public figures and celebrities claim to be born again, yet they continue to participate in unclean, unholy activities. But their claims and confessions are not valid. Somehow we must realize that without repentance and holiness all spiritual experiences are worthless.
Those who bypass repentance are substituting their plan for God's plan, just as Cain did when he offered vegetables instead of a blood sacrifice. They may enjoy temporary blessings, but like the man at the wedding feast who did not have his wedding garment, they will be cast cut when the king comes (Matthew 22:11-14).
Some people seem to enjoy the blessings of God and yet live ungodly, unholy, worldly lives. Because God does not execute judgment speedily they think they have escaped (Ecclesiastes 8:11), not realizing that God extends goodness, longsuffering, and patience so they will have space to repent (Romans 2:4; II Peter 3:9). It is imperative to repent and live a repented life.
Repentance is a turn from sin and to God. It is the first response of faith to the call of God. Repentance includes recognition of sin, confession of sin, contrition for sin, and a decision to forsake sin. It is death to sin, and it opens up the possibility of a permanent relationship with God.
Repentance alone is not the complete work of salvation. Water baptism makes the turn from sin permanent by burying the old man, and the Spirit baptism makes the turn to God permanent by imparting a new nature with power to overcome sin daily. Without repentance water baptism is of no value, and without repentance one cannot receive the baptism of the Spirit.
If we desire to retain the Spirit of God in our lives, we must live a repented life. If we desire to see others saved, we must preach and teach true repentance.