.(Chapter
33 of Abstract of Principles)
The
Scripture doctrine of Repentance is to be learned
in part from the meaning of the original Greek word used
to express it, and in part from its application to a matter
which is within the sphere of morals.
I.
There are two forms of words used in the New Testament
which are translated repent and repentance.
Only
one of these is used of the repentance associated with
salvation from sin. This is the verb metanoeo,
and the corresponding noun metanoia. The other
verb is metamelomai, the noun of which does not
appear in the New Testament, but occurs in the Septuagint
in Hosea 11:8. The verb is used in the Septuagint in Psalm
110:4; and Jer. 20:16. It is also the word used in the
New Testament in Matt. 21:29, which says of the son who
had refused to obey his father's command to work in the
vineyard, "afterward he repented himself and went."
It likewise is found in Matt. 21:32 and 27:3, this latter
being the case of Judas. Paul uses it in Rom. 11:29; and
2 Cor. 7:8, 10. It is also the word used in Heb. 7:21.
In all other places, translated repent and repentance
in the New Testament, the original is metanoeo
or metanoia. This word means to reconsider, to
perceive afterwards, and hence to change one's view, mind,
or purpose, or even judgement, implying disapproval and
abandonment of past opinions and purposes, and the adoption
of others which are different. In all cases of inward
change there is not necessarily a change of outward conduct,
nor is such inward change accompanied by regret. These
results would flow from the nature of that about which
that change has arisen.
We
arrive, therefore, at the meaning of Christian repentance
partly through the meaning of these Greek words, but also
partly because it is exercised about a question of morals.
It is seen that it involves a change in the outward life
because such change is a result of the change of inward
opinions. It also includes sorrow for sin because a change
of view as to the nature of sin and of holiness must be
accompanied by regret and sorrow as to the past acts of
sin.
The
word metamelomai means to change one's care, to
regret; the idea of sorrow always accompanying it.
The
two words are nearly synonymous in their secondary meaning,
and each is used in this secondary meaning in the New
Testament. Metanoeo, however, traces the feeling
of sorrow and the change of life back to an inward change
of opinion and judgement as to the nature of sin and holiness,
and of the relations of man and God. It is perhaps on
this account that it is exclusively used for true repentance
in the New Testament. This is not simply sorrow, or remorse,
which may pass away, or lead in despair to other sins,
or fill the soul with anxiety' but a heartfelt change
in the inward soul towards God and holiness, which is
lasting and effective, and which may be associated with
peace and joy in believing.
II.
To set forth explicitly what Christian Repentance is,
it may be stated that it includes
1.
An intellectual and spiritual perception of the opposition
between holiness in God and sin in man. It does not look
at sin as the cause of punishment but abhors it because
it is vile in the sight of God and involves in heinous
guilt all who are sinners.
2.
It consequently includes sorrow and self-loathing, and
earnest desire to escape the evil of sin. The penitent
soul does not so much feel the greatness of its danger
as the greatness of its sinfulness.
3.
It also includes an earnest turning to God for help and
deliverance from sin, seeking pardon for guilt and aid
to escape its presence.
It
is also accompanied by deep regret because of the sins
committed in the past, and by determination with God's
help to avoid sin and live in holiness hereafter. The
heart heretofore against God and for sin is now against
sin and for God.
From
these facts it will be seen that
(1.)
The seat of true repentance is in the soul. It is not
of itself the mere intellectual knowledge of sin, nor
the sorrow that accompanies it, nor the changed life which
flows from it; but it is the soul's apprehension of its
heinous character, which begets the horror and self-loathing
which accompany it, and the determination to forsake sin
which flows from it.
(2.)
That true repentance is inconsistent with the continuance
in sin because of grace abounding.
(3.)
That true repentance consists of mental and spiritual
emotion, and not of outward self-imposed chastisements.
Even the pious life and devotion to God which follow are
described not as repentance, but as fruits meet for repentance.
III.
The Scriptures teach that the author of true repentance
is God operating by truth upon the renewed heart.
Acts
5:31. Christ is said to have been exalted "to give
repentance to Israel, and remission of sins."
Acts
11:18. "Then to the Gentiles also hath God granted
repentance unto life."
The
means used is the preaching and other exhibition of the
truth. Repentance like faith comes through the hearing
of the word. By this men are exhorted to that duty, and
gain the knowledge of the truths taught by God, through
spiritual apprehension of which men are led to the truth.
