Difference between revisions of "Repentance"

<li> Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun <i> Metanoia </i> , is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. <p> [[Evangelical]] repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (&nbsp; Psalm 119:128; &nbsp;Job 42:5,6; &nbsp;2 co &nbsp;7:10 ) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments. </p> <p> The true penitent is conscious of guilt (&nbsp;Psalm 51:4,9 ), of pollution (51:5,7,10), and of helplessness (51:11; 109:21,22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (&nbsp;Psalm 51:1; &nbsp;130:4 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Repentance'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/r/repentance.html. 1897. </p> </div> </li>

<p> ''''' rḗ ''''' - ''''' pen´tans ''''' : </p> <p> I. Old Testament Terms </p> <p> 1. To [[Repent]] - "to Pant," "to Sigh" </p> <p> 2. To Repent - "to Turn" or "Return" </p> <p> II. New Testament Terms </p> <p> 1. Repent - "to Care," "Be Concerned" </p> <p> 2. Repent - "to [[Change]] the Mind" </p> <p> 3. Repent - "to Turn Over," "to Turn Upon," "to Turn Unto" </p> <p> III. The Psychological [[Elements]] </p> <p> 1. The Intellectual [[Element]] </p> <p> 2. The Emotional Element </p> <p> 3. The Volitional Element </p> <p> [[Literature]] </p> <p> 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. </p> I. Old Testament Terms. <p> <b> 1. To Repent - "To Pant," "To Sigh": </b> </p> <p> The Hebrew word נחם , <i> ''''' nāḥam ''''' </i> , 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 (&nbsp; Genesis 6:6; &nbsp;Jonah 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" (&nbsp;1 Samuel 15:29; &nbsp;Job 42:6; &nbsp;Jeremiah 8:6 ). </p> <p> <b> 2. To Repent - "To Turn" or "Return": </b> </p> <p> The term שׁוּב , <i> ''''' shūbh ''''' </i> , 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 (&nbsp; Deuteronomy 4:30; &nbsp;Nehemiah 1:9; &nbsp;Psalm 7:12; &nbsp;Jeremiah 3:14 ). It quite often refers to God in His relation to man (&nbsp;Exodus 32:12; &nbsp;Joshua 7:26 ). It is employed to indicate the thorough spiritual change which God alone can effect (&nbsp;Psalm 85:4 ). When the term is translated by "return" it has reference either to man, to God, or to God and man (&nbsp;1 Samuel 7:3; &nbsp;Psalm 90:13 (both terms, <i> ''''' nāḥam ''''' </i> and <i> ''''' shūbh ''''' </i> ; &nbsp;Isaiah 21:12; &nbsp;Isaiah 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" (&nbsp;Ezekiel 14:6; &nbsp;Hosea 12:6; &nbsp;Jonah 3:8 ). </p> II. New Testament Terms. <p> <b> 1. Repent - "To Care," "Be Concerned": </b> </p> <p> The term μεταμέλομαι , <i> ''''' metamélomai ''''' </i> , literally signifies to have a feeling or care, concern or regret; like <i> ''''' nāḥam ''''' </i> , 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 (&nbsp; Matthew 21:29 , &nbsp;Matthew 21:32; &nbsp;Matthew 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 (&nbsp;2 Corinthians 7:8 the King James Version; &nbsp; Hebrews 7:21 ). </p> <p> <b> 2. Repent - "To Change the Mind": </b> </p> <p> The word μετανοέω , <i> ''''' metanoéō ''''' </i> , 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 (&nbsp; Matthew 3:2; &nbsp;Mark 1:15; &nbsp;Acts 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 (&nbsp;Acts 20:21 ), and as conversion (&nbsp;Acts 3:19 ); also with those experiences and blessings of which God alone is the author, as remission and forgiveness of sin (&nbsp;Luke 24:47; &nbsp;Acts 5:31 ). It is sometimes conjoined with baptism, which as an overt public act proclaims a changed relation to sin and God (&nbsp;Mark 1:4; &nbsp;Luke 3:3; &nbsp;Acts 13:24; &nbsp;Acts 19:4 ). As a vital experience, repentance is to manifest its reality by producing good fruits appropriate to the new spiritual life (&nbsp;Matthew 3:8 ). </p> <p> <b> 3. Repent - "To Turn over," "To Turn upon," "To Turn Unto": </b> </p> <p> The word έπιστρέφω , <i> ''''' epistréphō ''''' </i> , 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 (&nbsp; Acts 9:35; &nbsp;1 Thessalonians 1:9 ); to strengthen the idea of faith (&nbsp;Acts 11:21 ); and to complete and emphasize the change required by New Testament repentance (&nbsp;Acts 26:20 ). </p> <p> 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" ( <i> poenitentiam agere </i> ). 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 ( <i> poenitentiam agite </i> ). The English word "repent" is derived from the Latin <i> repoenitere </i> , 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. </p> III. The Psychological Elements. <p> <b> 1. The Intellectual Element: </b> </p> <p> 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 (&nbsp;Job 42:5 , &nbsp;Job 42:6; &nbsp;Psalm 51:3; &nbsp;Romans 3:20 ). </p> <p> <b> 2. The Emotional Element: </b> </p> <p> 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 (&nbsp;Exodus 9:27; &nbsp;Numbers 22:34; &nbsp;Joshua 7:20; &nbsp;1 Samuel 15:24; &nbsp;Matthew 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 (&nbsp;Matthew 27:3; &nbsp;Luke 18:23; &nbsp;2 Corinthians 7:9 , &nbsp;2 Corinthians 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 (&nbsp;Psalm 51:1 , &nbsp;Psalm 51:2 , &nbsp;Psalm 51:10-14 ). </p> <p> <b> 3. The Volitional Element: </b> </p> <p> 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 (&nbsp;Jeremiah 25:5; &nbsp;Mark 1:15; &nbsp;Acts 2:38; &nbsp;2 Corinthians 7:9 , &nbsp;2 Corinthians 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 (&nbsp;Psalm 51:17; &nbsp;Isaiah 1:11; &nbsp;Jeremiah 6:20; &nbsp;Hosea 6:6 ). </p> <p> 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 (&nbsp;Ezekiel 33:11; &nbsp;Mark 1:15; &nbsp;Luke 13:1-5; &nbsp;John 3:16; &nbsp;Acts 17:30; &nbsp;Romans 2:4; &nbsp;1 Timothy 2:4 ). The first four beatitudes (&nbsp;Matthew 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. </p> Literature. <p> Various theological works and commentaries Note especially Strong, <i> Systematic [[Theology]] </i> , III, 832-36; Broadus on &nbsp; Matthew 3:2 , <i> American Comm </i> .; article "Busse" (Penance). Hauck-Herzog, <i> Realencyklopadie fur protestantische Theologie und Kirche </i> . </p>

<p> ( '''''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 (&nbsp;Matthew 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 (&nbsp;Hebrews 12:17; &nbsp;Romans 11:29; &nbsp;2 Corinthians 7:10). There are various kinds of repentance, as </p> <p> '''(1)''' a [[Natural]] repentance, or what is merely the effect of natural conscience; </p> <p> '''(2)''' a ''National'' repentance, such as the Jews in Babylon were called unto, to which temporal blessings were promised (&nbsp;Ezekiel 18:30); </p> <p> '''(3)''' an ''External'' repentance, or an outward humiliation for sin, as in the case of Ahab; </p> <p> '''(4)''' a [[Hypocritical]] repentance, as represented in [[Ephraim]] (&nbsp;Hosea 7:16); </p> <p> '''(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; </p> <p> '''(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. </p> <p> A legal and an evangelical repentance are distinguished thus: </p> <p> '''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. </p> <p> '''2.''' A legal repentance flows from unbelief, but evangelical is always the fruit and consequence of a saving faith. </p> <p> '''3.''' A legal repentance consists of an aversion to God and to his holy law, but an evangelical flows from love to both. </p> <p> '''4.''' A legal repentance ordinarily flows from discouragement and despondency, but evangelical from encouraging hope. </p> <p> '''5.''' A legal repentance is temporary, but evangelical is the daily exercise of the true Christian. </p> <p> '''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. </p> <p> The author as well as object of true repentance is God (&nbsp;Acts 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 (&nbsp;Isaiah 55:6; Ecclesiastes 9:50). The evidences of repentance are faith, humility, prayer, and obedience (&nbsp;Zechariah 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'' 130 ''Th 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]]). </p>