058. CHAPTER 26 - REPENTANCE - ITS NATURE, MEANS, AND NECESSITY.
CHAPTER 26 - REPENTANCE - ITS NATURE, MEANS, AND NECESSITY. TO the subject of Repentance great prominence has been given, not only by theologians generally, but also by the inspired penmen. Repentance was not only a theme familiar with the prophets of the Old Testament, but it was the burden of the message of John the Baptist, and all important point in the preaching of Christ himself and his immediate apostles. In the present investigation we propose to consider - I.The Nature of Repentance.
II.The Means of Repentance.
III.The Necessity of Repentance.
I. In endeavoring to ascertain the Scripture doctrine in reference to the nature of repentance, which is the point proposed as first to be discussed, we hope to be conducted by the plain teachings of the Bible to such conclusions as shall be clear and satisfactory to the candid mind.
1. In inquiring for the Scripture import of repentance, it is natural that our first appeal be made to the etymology of the word.
Here we find that two different words in the Greek Testament, varying in their signification, are rendered “repent.” These are metamelomai and metanoew. The former implies a sorrowful change of the mind, or properly, contrition for sin; the latter implies all that is meant by the former, together with reformation from sin - that is, it implies a sorrow for, and a consequent forsaking of, or turning away from, sin. Macknight, in reference to these words, makes the following critical remarks: “The word, metanoia, properly denotes such a change of one’s opinion concerning some action which he hath done, as produceth a change in his conduct to the better. But the word, metameleia, signifies the grief which one feels for what he hath done, though it is followed with no alteration of conduct. The two words, however, are used indiscriminately in the LXX., for a change of conduct, and for grief on account of what hath been done.” (See Macknight on 2 Corinthians 7:10.)
Here it may be observed that, although there is a diversity, there is no opposition of meaning in these two words. The only difference is, the one implies more than the other. Matanoeo implies all that is implied by metamelomai, together with something farther. It is worthy of notice that with us, in common conversation, we frequently use the English word repent, merely to denote the idea of sorrow or contrition for the past, whether that sorrow be accompanied by any change of conduct or not. But in the investigation of the Scripture meaning of repentance, the distinction above made is important to be kept in mind. In reference to the repentance of Judas, spoken of in Matthew 27:3, a form of the verb metamelomai is used, from which we conclude that there is no evidence from that expression whether his repentance went farther than mere contrition or not. But generally, where repentance is spoken of in Scripture, connected in any sense with salvation, the word used is a derivative of metanoeo. Hence we conclude that the proper definition of evangelical repentance, or that repentance which the gospel requires, includes both contrition and reformation.
2. In accordance with what we have said, we find the definition of repentance, as adopted by Dr. Thomas Scott, to be as follows: “A genuine sorrow for sin, attended with a real inclination to undo, if it were possible, all we have sinfully done; and consequently an endeavor, as far as we have it in our power, to counteract the consequences of our former evil conduct; with a determination of mind, through divine grace, to walk for the future in newness of life, evidenced to be sincere by fruits meet for repentance - that is, by all holy dispositions, words, and actions.” (Scott’s Works, Vol. IV., p. 43.)
Substantially the same, but perhaps better expressed, is the definition of repentance given by Mr. Watson in his Biblical Dictionary, thus: “Evangelical repentance 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.” By attention to the above definitions, as well as from the etymology of the word as already given, it will appear that all that is implied by evangelical repentance is properly embraced under one or the other of the two general heads presented - that is, contrition and reformation. There may be both contrition and reformation, but if they are not of the right kind - if either of them be spurious - the repentance is not genuine. We may suppose the contrition to be genuine, yet if the genuine reformation does not ensue, the repentance is not evangelical. Or we may suppose a thorough reformation to take place, at least so far as externals are concerned, yet, if it does not proceed from a right source - if it does not flow from a “godly sorrow, wrought by the Spirit of God” - the repentance cannot be genuine.
It may, however, be necessary to enlarge somewhat upon the definitions given.
(1) First, then, in reference to that part of repentance which we have termed contrition, we observe, that it always presupposes and flows from conviction.
What we think to be a little inaccuracy of expression has occurred with most theological writers, whether Calvinistic or Arminian, in reference to this point. It has generally been represented that conviction constitutes a part of repentance.
Mr. Watson, than whom, we believe, a more discriminating divine, and one more critically correct, has never written, in speaking of repentance, uses, in his Biblical Dictionary, the following words: “Taken in a religious sense, it signifies conviction of sin, and sorrow for it.” Now, that conviction must necessarily precede repentance, and is indispensable to its existence, we readily concede; but that it constitutes a part of repentance, we think is so palpably unscriptural, that it is a little surprising that critical divines should so generally have passed over this point in such haste as to adopt the inaccuracy of expression in which, as we have seen, the penetrating Watson has, though inadvertently, we believe, followed them. That conviction cannot be a part of repentance, we may clearly see when we reflect that God has never promised to repent for any man. “God is not the son of man that he should repent,” but he “has commanded all men everywhere to repent.” Again: conviction is a work which the Lord performs by the agency of the Holy Spirit, which is promised “to reprove (or convict) the world of sin,” etc. Now, we see from these passages, as well as from the whole tenor of Scripture, that God is the agent who convicts, and man is the agent who, under that conviction, and through divine grace, is called upon to repent. God has never commanded us to convict ourselves, but he has commanded us to repent. Hence we infer that conviction constitutes no part of repentance.
Again: that conviction cannot be a part of repentance is clear, not only from the definitions quoted from Scott and Watson, but also from the etymology of the word repent, as already shown. According to all these, “repentance is a sorrow for sin,” etc. Now, “sorrow for sin” is not conviction, but an effect of conviction. Conviction, unless resisted, results in repentance; it leads to it, but does not constitute a part of it.
(2) Again, we remark that contrition, the first part of repentance, when not stifled or resisted by the sinner, results in, and leads to, reformation - the second part of repentance. This may be seen from the words of the apostle, in 2 Corinthians 7:10 : “For godly sorrow worketh repentance to salvation not to be repented of.” Some have concluded from this passage that “godly sorrow” cannot be a part of repentance, because it is said to “work repentance;” and “repentance,” say they, “cannot be said to work, or produce, itself.” This seems to be rather a play upon words. We readily admit that a thing cannot be both effect and cause, at the same time and in the same sense; and consequently, in this acceptation, repentance cannot be the cause of itself. But one part of repentance may be the cause of the other; and this we believe is the clear meaning of the passage quoted: “Godly sorrow (that is, contrition, or the first part of repentance) worketh (or leadeth to, the second part of repentance - that is, the completion of repentance - or, as it is expressed in the text) repentance to salvation.” Although “godly sorrow” is repentance begun, yet no repentance is “repentance to salvation” till it is completed; or till it extends to a thorough reformation of heart and life. Hence we say with propriety that repentance begun worketh repentance completed; or, which is the same thing, “godly sorrow worketh repentance to salvation.”
(3) Repentance presupposes the sinful condition of man.
“A just person needeth no repentance.” As none can repent of their sins till they are first convicted, so none can be convicted of sin but such as have sinned. The general position here assumed - that sinners, and such only are proper subjects for repentance - is clear from the Scriptures. One or two quotations may be allowed. In Matthew 9:13, the Saviour says: “I am not come to call the righteous, but sinners, to repentance.” In Luke 13:2-3 : “Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay; but except ye repent, ye shall all likewise perish.” Here the argument is, that as all are sinners, therefore they must repent, or perish.
(4) The last question we shall discuss concerning the nature of repentance relates to its connection with faith and regeneration.
Upon this subject, between Calvinists generally, and Arminians, there is a great difference of sentiment. But this difference relates not to the abstract, but to the relative, nature of repentance. They agree with regard to what repentance is, considered in itself; but differ with regard to its relative character, as connected with faith and regeneration. The Calvinistic doctrine is, that faith and repentance both flow necessarily from, and are always preceded by, regeneration. The Calvinistic view on this subject is clearly presented in Buck’s Dictionary, thus:
“1. Regeneration is the work, of God enlightening the mind and changing the heart, and in order of time precedes faith.
2. Faith is the consequence of regeneration, and implies the perception of an object. It discerns the evil of sin, the holiness of God, gives credence to the testimony of God in his word, and seems to precede repentance, since we cannot repent of that of which we have no clear perception, or no concern about.
3. Repentance is an after-thought, or sorrowing for sin, the evil nature of which faith perceives, and which immediately follows faith. Conversion is a turning from sin, which faith sees, and repentance sorrows for; and seems to follow, and to be the end of, all the rest.” (Buck’s Dict., Art. Faith.)
Here we see that, according to the above, which is the view of Calvinists generally, there is, in reference to these graces, in point of time, the following order:
1. Regeneration.
2. Faith.
3. Repentance.
4. Conversion.
Arminians think the Scriptures present a different order on this subject. They contend that, so far from repentance and faith being preceded by regeneration, and flowing from it, they precede, and are conditions of, regeneration. But our business in the present chapter is with the subject of repentance. We shall endeavor to show that it precedes both saving faith and regeneration.
Now observe, we do not contend that repentance precedes the enlightening, and, to some extent, the quickening, influence of the Holy Spirit, and some degree of faith; but we do contend that repentance precedes justifying faith and the new birth, which constitute an individual a new creature, or a child of God.
We shall examine this subject in the light of Scripture.
1. It appears evident from the total depravity of human nature, as taught in Scripture, that the soul must first be visited by the convicting grace of God, and that a degree of faith must be produced before the first step can be taken toward salvation. This we find also clearly taught in the word of God. In Hebrews 11:6, we read: “But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” To show that at least a degree of conviction and of faith must necessarily precede evangelical repentance, many other texts might be adduced; but as this is a point which will scarcely be disputed, we deem the above sufficient.
We proceed now to show that evangelical repentance precedes justifying faith and regeneration. It should, however, be remembered, that we do not contend that there is no repentance after faith and regeneration. It is freely admitted that repentance may and does continue, in some sense and to some extent, as long as there are remains of sin in the soul, or perhaps as long as the soul continues in the body; for even if we suppose the soul to be “cleansed from all sin,” a sorrowful remembrance of past sins, which constitutes one part of repentance, may still be properly exercised. But the point of controversy is not whether repentance may succeed, but whether it precedes justifying faith and regeneration. A few passages of Scripture, we think, may determine the question.
2. The general custom with the sacred writers, wherever repentance is spoken of in connection with faith or regeneration, is to place repentance first.
Thus we read, Acts 20:21 : “Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.”
Acts 5:31 : “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”
Mark 1:15 : “Repent ye, and believe the gospel,” In these passages repentance is placed before faith and forgiveness. Now, although we would not rest our argument simply on the fact that repentance is placed invariably foremost, by the inspired writers, yet, upon the supposition that it is always preceded by faith and regeneration, it would be difficult to account for the general observance of this order in the Scriptures.
Again: the Scriptures frequently speak of repentance as the first step or commencement of religion. The dispensation of John the Baptist was introductory or preparatory to the gospel; and his preaching was emphatically the doctrine of repentance. He called on the people to repent and be baptized with “the baptism of repentance,” and this was to prepare the way for Christ - to prepare the people by repentance for the reception of the gospel by faith. In Hebrews 6:1, we read: “Not laying again the foundation of repentance from dead works, and of faith toward God.” Here repentance is not only placed before faith, but it is spoken of as the “foundation,” or commencement, in religion.
3. In Acts 2:38, St. Peter says: “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.” These persons could not have been regenerated believers, for if so, their sins must have been already remitted; but they were commanded to “repent and be baptized,” in order to remission. Hence it is clear that with them repentance preceded remission; but, as remission always accompanies faith and regeneration, their repentance must have preceded faith and regeneration. It is said in Matthew 21:32 : “And ye, when ye had seen it, repented not afterward, that ye might believe him.” Here repentance is presented as a necessary antecedent of faith.
Quotations on this point might be greatly extended, but we will add but one text more - Acts 3:19 : “Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” Here repentance, so far from being presented as “an after-thought,” following saving faith and regeneration, is presented as one of the conditions in order to remission: and, consequently, in order to faith and regeneration.
4. We here simply add, that the Calvinistic scheme, in requiring regeneration and justifying faith to precede repentance, appears to be not only not countenanced by the general tenor of Scripture, but is likewise seriously objectionable on other grounds. As “all men, everywhere,” are “commanded to repent,” and that, not after they shall become regenerated, but “now” - at this moment - it follows either that they are commanded to do what God knows they cannot do, or that repentance may precede regeneration.
Once more: as all men are required to repent, and warned that “except they repent, they shall perish,” it follows, that if they cannot repent till they are first regenerated, and if regeneration be a work in which “the sinner is passive,” as the Calvinists teach, then the finally impenitent may urge a fair excuse for neglecting to repent; they may say: “Truly we never repented, but we are not to blame; repentance could not precede regeneration, and we were compelled to wait for thy regenerating grace.” We deem it useless to pursue this subject farther. We have endeavored to illustrate the nature of repentance, both by considering what it implies in the abstract, and by noticing its relation to faith and regeneration.
II. Out second proposition is, to consider the means of repentance. In contemplating this subject, we would here endeavor to guard against presumption on the one hand, and despair on the other. By the former, we may be led to look upon repentance as a work of our own, that we may fully accomplish by the unassisted exercise of our own powers; and thus we may be led to despise the proffered grace of the gospel, and by scornfully rejecting the aid of Heaven, be left to perish in our sins. By the latter, we may be led to look upon repentance as a work of God alone, in reference to which the efforts of man are perfectly useless; and thus we may be led to repose our consciences upon the downy pillow of careless indifference, and yield ourselves up to the seducing slumbers of sin, till the door of repentance shall be closed against us forever. A correct understanding of this subject will tend to preserve us from danger from either extreme; and while it will ascribe all “the excellency of the power,” in repentance to God, it will place before man, in its proper light, his appropriate duty. To suppose that the carnal mind can turn itself to God, and by its own innate, underived energy, work out “repentance unto salvation,” is to set aside the doctrine of human depravity, and contradict those scriptures which refer to God as the author of repentance. To suppose that man can have no agency whatever in the work of repentance, is to deny his responsibility for his actions, and discard those scriptures which call upon “all men, everywhere, to repent.”
It is very true, God is the author of all evangelical repentance. He is said “to give” and “to grant repentance;” but, in the same sense, he is the author of all good; for every good gift, and every perfect gift, is from above, and cometh down from the “Father of lights.” God gives or grants repentance in the same sense in which he gives us health in our bodies, or the rich harvest in our fields. None, however, are so foolish as to expect these blessings in the neglect of the means. Do men refuse medicine when they are sick, because God. is the author of health? or refuse to sow or to plow, because the harvest is the gift of God? In reference to these things, men do not reason with such folly. Why, then, should any excuse themselves from the duty of repentance, because it is said to be a gift or grant from the Lord? The truth is, that although God is the author of repentance, yet he confers that blessing according to a certain plan; and such as use the prescribed means have the promise that they shall attain unto the proposed end. What are those means?
1. The first that we shall notice is serious reflection. The sinful multitude, immersed in worldly pursuits - allured by the “fictitious trappings of honor, the imposing charms of wealth, or the impious banquets of pleasure” - seldom take time to listen to the voice of religion. Moses laments over the thoughtlessness of an ungodly race, saying: “O that they were wise, that they understood this; that they would consider their latter end!” The Lord himself exhibits against his forgetful Israel the following solemn accusation: “The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, my people do not consider.” So it has been in every age: the first difficulty in the way of the messenger of salvation has been to arouse and engage the serious attention of the careless sinner. Our holy religion “commends itself to every man’s conscience,” and will command homage, if once it gain attention. The first thing, therefore, to be accomplished, if we would repent of our sins, is seriously to “consider our ways.” Let us pause in our headlong rush to destruction, and ponder the paths of our feet; let us give to the religion of Christ that consideration which its importance demands, and to our own conduct that honest reflection which its nature requires, and the impression will be such as is calculated to lead to repentance.
2. The next means of repentance which we will notice is self-examination. To repent of our sins, we must first see and feel them. The man must know that he is diseased before he will send for the physician; even so, we must so examine our hearts and lives as to discover that we are indeed sinners, before we will cry, “Lord, save, or we perish.” We should so examine ourselves in the light of God’s truth as to bring up to our view not only our flagrant transgressions, our outward and more daring crimes, but also our secret faults, our more hidden sins. We should probe the soul to the very center, and bring out to view its naked deformity, its exceeding sinfulness. Well has it been said:
Vice is a monster of so frightful mien, As, to be hated, needs but to be seen.
Even so, could we but so examine our hearts and lives as to array our sins before us in all their turpitude, we should be led to cry out, “Woe is me, for I am a man of unclean lips.” We should be led to “abhor ourselves, and to repent in dust and ashes.” But there is, perhaps, no work in which the sinner can engage, more irksome to the feelings than self-examination. As if conscious of our fearful delinquencies, we shun the investigation, lest we should be “weighed in the balances, and found wanting.”
3. The next means of repentance which we shall notice is meditation on the goodness of God.
Paul says: “The goodness of God leadeth thee to repentance.” Such is the gracious arrangement of a merciful God, that those inducements which are the best calculated to enlist our attention and engage our affections, are presented us in the gospel. Our hopes and our fears, our affections and our aversions, our reason, judgment, and conscience, are all addressed. But perhaps no emotion is more sweetly captivating to the better feelings of the soul than gratitude. When is it that the child with most emotion dwells upon the character and the actions of a dear departed parent? It is when busy memory calls up to the freshness of life a thousand acts of kindness and affection. When the tender sympathies and watchful concern, which none but a father or a mother can feel, are brought up to our minds as from the solemn grave, then it is that we feel the obligations of gratitude; then the last pious admonition of a departed parent rushes upon the memory and subdues the heart, with an eloquence surpassing the power of the most pathetic sermon. But if earthly parents, by the ten thousand benefits which we derive from them, can have claims on our gratitude, how much greater are the claims of our heavenly Father! The “goodness and mercy of the Lord have followed us all the days of our lives.” We read his mercy in all his works. It is written upon every leaf, and wafted upon every breeze. It glows in every star, and sparkles in every brook. But, above all, in the unspeakable gift of Christ, in his sufferings and death for our sins, we behold, beyond the power of language to tell, the love of God to us. A consideration of this glorious theme should lead us to repentance. Hard, indeed, must be the heart, and fiend-like the soul, that can contemplate such a debt of love, and feel no pang in offending against such goodness. Meditation on the goodness of the Lord should lead us to repentance.
4. The fourth and last means to aid us in the duty of repentance, is an ardent looking to God, and dependence upon him, in faith and prayer. In vain may the husbandman plow or sow, unless the fruitful season be given by the Lord. Even so, all our efforts are vain, without the divine blessing upon them. Yet we need not be discouraged, for God hath promised: “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you.” And again: “Every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.” We should “come boldly unto the throne of grace, that we may obtain mercy, and find” the grace of repentance, that we may live.
III. As the third and last division of our subject, we shall briefly notice the necessity of repentance. The broad and comprehensive ground on which the necessity of repentance is based, is most forcibly expressed in Scripture in the following sentence: “Except ye repent, ye shall all likewise, perish.” Here is the ground of its necessity. Without repentance, we can have no hope of happiness. We must inevitably perish. There are, however, various considerations upon which the truth of this proposition is based. A few of these we shall now briefly notice.
1.It results from the nature of that law against which we have sinned, and under whose curse we have fallen. Had we violated a law like many of the statutes of earthly monarchs, unreasonable or unjust in its requirements, a righteous administration might remit the penalty, without the requirement of repentance, But the divine law which we have transgressed, required no unreasonable service. It is “holy, just, and good.” In sinning against such a law, the eternal fitness of things, the immutable principles of equity and justice, demand the infliction of condign punishment. Hence, without repentance, we can no more hope to escape the sentence of justice, than we can expect the very throne of heaven to be shaken, and the government of God demolished.
2.The necessity of repentance appears from the very nature of sin.
What is sin, both in its essence and consequences? It is direct rebellion against God. It is a renunciation of allegiance to our Maker. It is a surrender of our powers to the service of the grand enemy of God and man; and it brings upon the soul that derangement and contamination of all its powers, which utterly disqualify for the service and enjoyment of God.
It is an axiom of eternal truth, that we “cannot serve God and mammon.” We cannot, at the same time, serve the devil, the source and fountain of all evil, and the Lord Jehovah, the source and fountain of all good and of all happiness. To be prepared for the service of God here, for those devout and holy exercises which religion requires, we must renounce the service of sin and Satan. We must cast off the works of darkness,” before we are prepared to “put on the armor of light.” And how, we ask, even if we were not required to serve God here, could we be prepared, with hearts which are “enmity to God,” and polluted souls, “desperately wicked,” to enter upon the high and holy employment of the blood-washed sons of light? How could such rebellious and polluted spirits participate in the heavenly raptures and ceaseless hosannas that thrill the hearts of the countless millions of the redeemed, and swell the symphonies of heaven? Surely an impenitent and polluted soul can have no congeniality of nature or of feeling for heavenly bliss. We must, therefore, repent, or we never can enter the mansions of the blessed.
3. Our last proof for the necessity of repentance is based upon the express declaration of the word of God.
“God, that cannot lie,” hath declared, “Except ye repent, ye shall all likewise perish.” “All men everywhere are commanded to repent.” Such, therefore, as refuse to obey this command, can have no hope in a coming day. As certain as God is true, their final doom to endless misery is fixed. God “shall be revealed from heaven in flaming fire, taking vengeance on” impenitent sinners, “who obey not the gospel of our Lord Jesus Christ.”
Thus have we considered the nature, the means, and the necessity of repentance. May the Lord give us “repentance to salvation, not to be repented of.” Amen!