by John Hay | Download PDF | Purchase Hardcopy

At the first Pentecost following Jesus' death, the apostle Peter, filled with the Holy Spirit, stood and addressed the multitude that had gathered. As he concluded his remarks, he made the following statement. 'Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.' Acts 2:36. Cut to the heart, they cried out, "Men and brethren, what shall we do?"' Acts 2:37. Peter's response was simple. 'Repent, and let every one of you be baptised in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.' Acts 2:38,39. In this paper we consider the question, 'What does it mean to repent?'

Repentance - a turning

The word that is translated, 'repent', in this passage is the Greek word, metanoeo (Strong's NT #3340). Literally, this word means 'to know or perceive afterwards', conveying the sense, 'to change one's mind or purpose'. However, it is important to understand that this literal meaning does not give us the full picture. The meaning of this word must be sought in its Hebrew, rather than in its Greek, background.

We could say that the word, 'repent', is actually equivalent to the Old Testament word 'turn', shuwb (Strong's OT #7725). Thus, it signifies both 'to turn from one's sins' and 'to turn to God', which from the biblical standpoint are closely aligned. Consider the following passage. '"If you will return, O Israel," says the LORD, "Return to Me; and if you will put away your abominations out of My sight, then you shall not be moved".' Jer 4:1.

Helpfully, J. H. Thayer defines the Greek word for repentance as follows. 'A change of mind of those who have begun to abhor their errors and misdeeds, and have determined to enter upon a better course of life, so that it embraces both a recognition of sin and sorrow for it and hearty amendment.'

Thus when Peter urged the multitude to repent, he was calling them to turn from their sin (ie their own way, their own selfrighteousness, their own opinions concerning Jesus, etc), and to turn to God and His will for their lives. The following translation is useful. 'Repent (change your views and purpose to accept the will of God in your inner selves instead of rejecting it) and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of and release from your sins; and you shall receive the gift of the Holy Spirit.' Acts 2:38 AMP.

Repentance and sorrow

It is important to note that sorrow is not the primary nor the prominent notion of the word 'repent'. Rather, godly sorrow produces repentance. Paul is very clear on this matter in his second epistle to the Corinthians. 'For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.' 2 Cor 7:8-10.

In this passage, Paul highlights the sequence of events that lead to our salvation. When God's word is proclaimed, it produces godly sorrow in those who hear and receive it. Acts 2:41. This godly sorrow leads to repentance – a complete turning from sin (our own way of 'being' and 'doing') and a turning to God and fellowship with Him, in Christ. This then, leads to our salvation. We see this clearly evidenced in those who were added on the day of Pentecost. These ones gladly received God's word, were 'cut to the heart' and cried out, "Men and brethren, what shall we do?" Acts 2:37,41. The word of God had produced a godly sorrow. They then turned from their sin, ie their own ways (their godly sorrow produced repentance) and 'continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers'. Acts 2:42.

It is important, however, to realise that God's word does not always lead to salvation. We recall that those who heard Stephen's address before the Jewish council, were similarly 'cut to the heart', but this did not lead them to godly sorrow, repentance or salvation. Rather, they gnashed their teeth at Stephen, before casting him out of the city, and stoning him to death. Acts 7:54-60. We also recall Esau who could not find a place of repentance, though he sought it diligently with tears. Heb 12:17. The word of God did not produce a godly sorrow in Esau, only the sorrow of the world, which produced death.

Repentance - a continual process

As we consider these matters, it becomes clear that repentance is not a 'once only' position. Like faith, repentance is linked to the hearing of God's word. We recall the literal meaning of the Greek word metanoeo – to know or perceive afterwards. Clearly, we know or perceive the truth after we have heard and received God's word. We then have the opportunity to turn from our sins and turn to God.

We could think of it this way. Faith in the Son (which comes by hearing the word of God), causes me to turn in repentance – ie repentance is an action of faith. Rom 10:17. The evidence of true repentance, then, is a further step of faith – faith that I can be different, faith that I can send away the old man. 'Reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.' Rom 6:11. We 'reckon' we are dead to sin but alive to God. We 'reckon' (in the colloquial sense of the word), or we 'judge thus', that if Christ died for all then all died. 2 Cor 5:14. As we look upon the cross, we humbly realise that we were all dead. Now we reckon that the only point in living is to 'live no longer for ourselves but for Him who died … and rose again'. 2 Cor 5:15.

Repentance describes the turn we make as we firstly look back and 'reckon' on the death of the 'old', then turn and look forward in faith toward the 'new'. Repentance faces us toward the ongoing process of our new birth. Repentance is a bridge from the old creature to the new.

Repentance is the only way of explaining how the new seed (the incorruptible seed of God's word, 1 Pet 1:23, which comes to us continually as we fellowship in Christ) can live in the corrupt earth (our flesh). Repentance forms the link between these two. There is obviously an incompatibility between these two elements. The parable of the sower helps explain how the problem is resolved. Repentance 'filters' the corruption in the corrupt earth while keeping the plant facing toward the light so that it can receive more life that is 'incorruptible' – ie having no corruption. This is a miracle.

Continuing the illustration, repentance enables a process rather like plant photosynthesis. Through repentance, the cross of Christ is able to translate the seed, growing in corrupt earth, into new life. Our final death and resurrection to immortality will completely end the old and raise the new body. The flesh itself will ultimately be transformed when the earthly house is 'clothed upon' with the 'habitation which is from heaven'. 2 Cor 5:1 5.

The life I now live

How do we now live in Christ? The new creature identifies with and joins himself to Christ's operation on the cross, both His dying and His living. He seeks to participate in the very same operation for dealing with sin that Christ has already pioneered. This operation which he pioneered is 'His knowledge' by which many are 'justified'. Isa 53:11. We have been made alive with Christ to live in this operation as a total statement of the way we now live. Salvation is never a 'position' which we claim. The cross was not just a vicarious work; (i.e. an action of substitution, He for us). The cross is a way of life. The new man is always willing to accept accountability for the cross. The new man is always willing to own the 'old' so that it can be crucified and sent away. With a true confession in his mouth, he 'reckons' and 'presents'. He reckons that the death of Christ deals with the old, and he presents his members as instruments for obedience to the new man. Rom 6:11,13.

Confession leading to repentance

Once I am born and begin to bring my deeds to the light, confession is a very important part of owning the sin that I want to have sent away. The type of confession I make is very important. I must confess in a way that stands up in identity and accountability to own the deeds and the fruit of my deeds. The confessions I make to those sinned against, and to those who may be assisting me, must be entirely with a view to repentance. I must not make confession for the purpose of self-justification. If I am standing up in identity as a new creature in Christ, I am able to 'own' and send away the sin of the flesh. Repentance is that constant activity of owning what I desire to send away. In fact, it is articulating and thus renouncing and disowning what I can now reckon to be crucified with Christ. This is the supernatural 'operation of God' first demonstrated by the cross of Christ, into which I am baptised for the remission of sins. Col 2:12 KJV. This is a supernatural operation.

Author: John Hay | Brisbane Christian Fellowship | BCF
Published by Vision One at Toowoomba Christian Fellowship | TCF
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