Theological Methods Global Issue April 5, 2013 Stating the Topic The Definition and Necessity of Repentance Framing the Question What is repentance and is repentance necessary for salvation? Identifying the Importance Many have used the term easy-believism to describe the way in which the gospel is often presented in churches around the globe. Pray this prayer and you will be saved, or Ask Jesus into your heart are often sincere, but simplistic representations of the gospel message. Although well-meaning pastors and evangelists have made these calls to follow Christ, my concern is there might be many people who believe they are saved simply because they recited a prayer, raised their hand, or walked down the aisle. R.C. Sproul, pastor and Founder of Ligonier Ministries, shares the same concern in his article on The Need for Repentance, stating: Many who have professed belief at an altar call or have said the sinner s prayer consider themselves Christians even if there has been no change in their lives. In our drive to make the gospel
palatable to non-believers, we sometimes promise all the benefits of heaven without demanding repentance. 1 Perhaps more dangerous is a twisted version of the gospel that is spreading like wildfire across the globe the prosperity gospel. Adherents to the prosperity gospel preach God s blessing of health and wealth that come in respect to the amount of faith we possess or when we plant seeds of financial investment in God s works. In the prosperity gospel faith works like a mighty force and through faith we can gain anything we desire. An insidious heresy of the true gospel, the prosperity gospel contributes to the number of those who might be deceived into thinking they are saved but lack repentance. In the introduction of his book, Repentance: The First Word of the Gospel, author Richard Owen Roberts provides two other contributing factors worthy to consider in the neglect of the doctrine of repentance. One contributing factor is the grievous focus on the positive of the Christian faith. 2 In our efforts to remain positive pastors neglect to preach the doctrines of the faith that sound negative such as our sin and depravity. Similarly, he argues that we have neglected the doctrine of repentance because of our massive commitment to success in our churches. 3 Our commitment to numerical success overshadows the preaching and teaching difficult and counter-cultural truths such as judgment, Hell, or the 1 Sproul, R.C. "The Need for Repentance." Reformed Theology from R.C. Sproul: Ligonier Ministries. http://www.ligonier.org/learn/devotionals/need- repentance/ (accessed March 25, 2013). 2 Roberts, Richard Owen. Repentance: the first word of the Gospel. (Wheaton, Ill.: Crossway Books, 2002), 17. 3 Ibid., 18.
need for repentance. Pop psychology and the more positive doctrines of the faith are seen to be more attractive to people so they should take precedent. Because of neglect, the theology of repentance is crucial to the future, fidelity, and orthodoxy of the Church. The Church must present the Gospel in a way that is clear, compelling, but most importantly complete. What is often missing in our Gospel presentations is a call to faith and repentance. Surveying the Historical Options In his book The Grace of Repentance, Sinclair Ferguson, respected Pastor of First Presbyterian Church in Columbia, SC, details the moment a great shift in the theology of repentance took place. The year was 1517 and the theology of the day could be summed up with the colloquialism, As soon as the coin in the coffer sings, another soul from purgatory springs. The abuses of the Catholic Church were rampant. 4 Martin Luther, a monk of the Augustine Order and professor of Bible, writes one of the most influential documents in history in his 95 Theses. The first of his theses being: When our Lord and Master, Jesus Christ, said repent, he meant that the entire life of believers should be one of repentance. 5 According to Ferguson, he (Luther) had come to realize that the Latin Vulgate, the official church Bible, had misleadingly rendered repent in Matthew 4 Ferguson, Sinclair B. The grace of repentance. (Wheaton, Ill.: Crossway Books, 2000), Kindle Edition, 11-13. 5 Ibid., 13.
4:17 by poenitentiam agite ( do penance ), thus completely misconstruing Jesus meaning. 6 Ferguson continues, stating, Luther saw that the Gospel called not for an act of penance but for a radical change of mind that would lead to a deep transformation of life. 7 Reformer John Calvin also had a good deal to contribute to the theology of repentance. In his Institutes of the Christian Religion, Calvin defined repentance as, A real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit. 8 Especially useful is the way in which Calvin exposits the three parts of his definition, saying: 1) First, in the conversion of the life to God, we require a transformation not only in external works, but in the soul itself 2) The second part of our definition is, that repentance proceeds from a sincere fear of God. Before the mind of the sinner can be inclined to repentance, he must be aroused by the thought of divine judgment 3) We must now explain the third part of the definition the mortification of the flesh, and the quickening of the Spirit Both of these we obtain by union with Christ. For if we have true fellowship in his death, our old man is crucified by his power, and the body of 6 Ibid. 7 Ibid. 8 see Book 3, Chapter 3, Sec. 5, Calvin, Jean. Institutes of the Christian religion. (Grand Rapids, Mich.: Christian Classics Ethereal Library, 2009)
sin becomes dead If we are partakers in his resurrection, we are raised up by means of it to newness of life, which conforms us to the righteousness of God. 9 Calvin s definition of repentance highlights many of the nuances of repentance we will see in scripture. I especially appreciate his inclusion of a sincere fear of God from which repentance stems. One cannot repent if they do not believe they have offended a holy and righteous God who would be just to condemn us for our sin apart from Christ. Examining the Biblical Data In his book Repentance: The First Word of the Gospel, author Richard Owen Roberts reminds us that, The first word of the gospel is not love. It is not even grace. The first word of the gospel is repent. 10 In other words, at the forefront of the gospel message is a call to repent. Repentance for the forgiveness of sins was the basic message of John the Baptist s ministry (Mark 1:4). Jesus himself began his preaching with these words recorded in Mark 1:14-15, Jesus came into Galilee, proclaiming the gospel of God, and saying, The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel. Peter s first sermon in Acts 2 ends in verse 38 with a summary command to the people listening, Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins. 9 Ibid., see Book 3, Chapter 3, Sections 6-8. 10 Roberts, The First Word of the Gospel, 23.
Since repentance is so closely tied to the gospel message, it makes sense that we take the time to examine the use of the word in scripture. In the Old Testament the word transliterated shuv is the word most closely associated with repentance. One of the most frequently used verbs, according to the Theological Dictionary of the New Testament, shuv means turning from or an about-face. 11 Shuv can mean turning away from God, however, the word is most commonly associated with a turning toward God and a turning away from evil whether rebellion, sin, or idolatry. 12 There are 3 root words used to define repentance in the New Testament are epistrepho, metamelomai, and metanoeo. Epistrepho is primarily denotes a turning back that happens at conversion. Metamelomai is the most rare of the three words and its emphasis is the idea of regret. The word connotates any regret, but not necessarily a Godly one. The word that dominates the New Testament language of repentance is the Greek word transliterated metanoeo. The first part of the word, meta-, is a prefix that means change. The second part of the word, -noeo, refers to the mind. Therefore, the basic meaning of repent is to change one s mind. 13 Wayne Grudem, a prominent evangelical theologian, writes in his book Systematic Theology a helpful definition of repentance that incorporates each of the nuances of the words above. He writes, Repentance is 11 Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. (Grand Rapids, Mich.: W.B. Eerdmans, 1985), 640-41. 12 Ibid. 13 see Ferguson, The Grace of Repentance, 15-16 for word study information provided.
a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ. 14 Clearly from surveying scripture we see that a heartfelt sorrow for sin and a clear understanding of sin in relationship to God is important in the biblical definition of repentance. David writes in Psalm 51 after bring confronted by the prophet Nathan about his sin with Bathsheba and the cover-up that followed, For I know my transgressions, and my sin is ever before me (v. 3) Against you, you only, have I sinned and done what is evil in your sight (v. 4). David acknowledges his sin, but even more importantly he recognizes he has sinned against God and had done evil in His sight. We find a similar example in the story of the Prodigal Son in Luke 15. The son, after squandering his father s inheritance, comes to his senses (v. 17) over his sin and is ready to say, Father, I have sinned against heaven and before you. I am no longer worthy to be called your son (v. 18). In both cases we see a heartfelt sorrow for sin and an acknowledgement of their sin before a God who is holy. A heartfelt sorrow for sin is important in defining repentance, however, what is important to note is that sorrow over our sin is not necessarily repentance. In 2 Corinthians 7:9-10, Paul rejoices over the Corinthians, not because you were grieved, but because you were grieved into repenting For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. In other words, there is a Godly sorrow 14 Grudem, Wayne A. Systematic theology: an introduction to biblical doctrine. (Leicester, England: Inter- Varsity Press, 1994), 713.
over sin that leads to an inner change of mind and life to God, but there is also a worldly sorrow over sin that simply leads to death. Godly sorrow, is sorrow rooted in the fact that we have sinned against God and includes the hope of forgiveness and new life and behavior. Worldly sorrow, as described by Grudem, may involve great sorrow for one s actions and probably also fear of punishment, but no genuine renouncing of sin or commitment to forsake it. 15 The life of Judas is characterized by worldly sorrow that leads to his despair and self-inflicted death (Matt. 27:3-5). Therefore, repentance is not simply a heartfelt sorrow over sin, but rather a heartfelt sorrow for sin that leads to an inner transformation of our selves and our mind a turning away from sin and towards God. Isaiah 55:6-7 describes repentance in two parts: Let the wicked forsake his way and let him return to the Lord. Sinclair Ferguson eloquently writes in his book The Grace of Repentance: Biblical repentance, then, is not merely a sense of regret that leaves us where it found us. It is a radical reversal that takes us back along the road of our sinful wanderings, creating in us a completely different mind-set. We come to our senses spiritually (Luke 15:17). Thus the prodigal son s life was no longer characterized by the demand give me (v. 12) but now by the request make me... (v. 19). 16 15 Ibid. 16 Ferguson, The Grace of Repentance, 20.
I find it very helpful to return to Calvin s definition of repentance as described previously. Repentance involves the mortification of the flesh the putting off of our old selves (Eph. 4:22; Col. 3:9), crucifying of our flesh (Galatians 5:24), and our death to sin (Rom. 6:6-7,11). As important as the mortification of the flesh is the quickening of the Spirit. In summary, Calvin describes the quickening of the Spirit as the desire of pious and holy living which springs from the new birth. 17 In other words, the attitude of repentance should bear the fruit of holy living in our lives. In Luke 3:8, Jesus commands us to Bear fruits in keeping with repentance. John Piper, founder of Desiring God Ministries, explains what this means stating, repenting is what happens inside of us that leads to the fruits of new behavior. Repentance is not the new deeds, but the inward change that bears the fruit of new deeds. 18 After defining repentance, it is also essential that we discuss the necessity of repentance in conversion. Jesus highlights the necessity of repentance in Luke 13:3 with the warning, unless you repent, you will all likewise perish. Paul summarizes his gospel message being preached as repentance toward God and of faith in our Lord Jesus Christ (Acts 20:21). There is no biblical conversion without faith and repentance. Although faith alone is mentioned in many scriptures as the essential element of conversion (John 3:16; Acts 16:31; Eph. 2:8-9) there are other Scriptures that mention 17 Calvin, Institutes of the Christian Religion, Book 3, Chapter 3, Sec. 3. 18 Piper, John. "Thoughts on Jesus' Demand to Repent: Letters from Cambridge #2." Desiring God. http://www.desiringgod.org/resource- library/taste- see- articles/thoughts- on- jesus- demand- to- repent (accessed March 25, 2013).
repentance alone (Mark 1:14-15; Acts 2:37-38; Acts 3:19). In Systematic Theology, Grudem makes the argument that it is simply assumed in the New Testament that faith and repentance go together. 19 One cannot turn to Christ in faith without turning away from sin (repentance). Repentance and faith are two different sides of the same coin of coming to Christ for salvation. Grudem argues that the primacy of either is irrelevant as they both happen simultaneously when we turn in faith toward Christ we are, at the same time, turning away from sin. 20 One final consideration in our study of repentance is the continuous aspect of repentance. In Romans 7, Paul reminds us that there is still a battle going on in our hearts between the desires of the sinful nature and the Spirit. Although the saving faith and repentance of conversion need only happen once in our lives for justification, the attitudes of faith and repentance for sanctification are just beginning. Our sorrow for sin, renouncing of sin, and turn toward Christ in faith should be a daily process as we fight to kill sin our lives. Formulating an Evangelical Position Biblical repentance can be characterized by a Godly sorrow over sin, a renouncing of sin, and a turning in faith toward Christ. Repentance is an inner transformation of our mind and heart that produces the fruit of new ways of living. It is an essential element of saving faith and cannot be separated from 19 Grudem, Systematic Theology, 716. 20 Ibid., 713.
genuine conversion. Repentance should be an attitude of the whole life of the believer, not just in the single act of conversion. Preaching repentance is absolutely essential in any complete presentation of the gospel. Saving faith is not a mere intellectual assent to the facts about who Jesus is, but must include a turning to trust in Jesus and a turning away from sin (repentance). Any other viewpoint can quickly lead to a false sense of security in one s salvation. Unfortunately, because of our neglect of the theology of repentance, many people in our churches today have been deceived in believing they are saved even if there has been no change in their lives. Confronting Special Problems As with almost any theology, there are those who I believe in error place themselves at the extreme ends of the argument over repentance. Those who do not recognize the necessity of repentance, such as theologian Zane Hodges, argue for repentance as a facilitator of faith but not a necessity for faith. Hodges believed that a gospel presentation that included the necessity of repentance is a preaching of salvation by works. 21 I would respond, however, from our study of Scripture above that works are simply a fruit of genuine repentance. Just as good works do not save but are a product of genuine faith, the same could be said of repentance. 21 see Hodges, Zane Clark. Absolutely free!: a Biblical reply to Lordship salvation. (Dallas, Tex.: Redención Viva, 1989) for a detailed view of his theology of free grace.
On the other end of the theological spectrum is Lordship salvation taken to the extreme. In response to Zane Hodges view of free grace, John MacArthur published his response in his book The Gospel According to Jesus. MacArthur argues that one cannot accept Jesus Christ as Savior without accepting him as their Lord. 22 In other words, you cannot simply turn to Christ in belief, we must submit to him through repentance as Lord. Christians lives should look different in relation to sin from the world around them or, perhaps, they are not Christians at all. From our study of the Scripture, I believe MacArthur argues for biblical repentance. However, there are those who take Lordship salvation to the unbiblical extreme. Lordship salvation taken to the extreme can teeter on the brink of legalism, preaching that one must be fully surrendered to Jesus as Lord before being truly saved. What is difficult to know, in the case of Lordship salvation, is when one crosses the line between partially surrendered and fully surrendered to Jesus. The question then becomes, How good is good enough? Communicating the Truth in Global Context Around the globe, pastors and evangelists must return to a complete presentation of the Gospel. David Platt, Pastor of the Church at Brook Hills, reminds us of the gravity of the situation in his sermon at the Southern Baptist Convention s Pastor s Conference: 22 see MacArthur, John. The Gospel according to Jesus: what is authentic faith?. Rev. & expanded anniversary ed. (Grand Rapids, Mich.: Zondervan, 2008) for a more detailed view of Lordship Salvation.
In a day of rampant easy-believism that creates cultural Christians who do not know Christ, who have never counted the cost of following Christ, we must be biblically clear about saving faith, lest any of us lead people down a very dangerous and potentially damning road of spiritual deception. 23 In conclusion, first of all, we need a return to the biblical understanding of sin. All of our hearts bent from birth toward evil and our sin is an offense to a holy and just God. This understanding of sin should lead us into a Godly sorrow and brokenness over our sin. We do not need a shift in behavior or morality (that is impossible), but rather, we need transformation of our sinful hearts by the Holy Spirit. The new nature we seek can only happen as we turn away from the promises of sin in repentance and turn toward Christ in faith. Our new life in Christ through faith and repentance was purchased for us through Christ s work on the cross. 23 David Platt, Spiritual Deception, Biblical Conversion, and Global Mission (sermon, SBC Pastor's Conference), http://www.radical.net/blog/wp- content/uploads/2012/06/sbc- Sermon- Manuscript- David- Platt1.pdf (accessed March 25, 2013).
Bibliography Calvin, Jean. Institutes of the Christian Religion. Grand Rapids, Mich.: Christian Classics Ethereal Library, 2009. Ferguson, Sinclair B. The Grace of Repentance. Wheaton, Ill.: Crossway Books, 2000. Grudem, Wayne A.. Systematic theology: an Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994. Hodges, Zane Clark. Absolutely free!: A Biblical Reply to Lordship Salvation. Dallas, Tex.: Redención Viva, 1989. Print. Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Grand Rapids, Mich.: W.B. Eerdmans, 1985. MacArthur, John. The Gospel according to Jesus: What is Authentic Faith?. Rev. & expanded anniversary ed. Grand Rapids, Mich.: Zondervan, 2008. Piper, John. "Thoughts on Jesus' Demand to Repent: Letters from Cambridge #2." Desiring God. http://www.desiringgod.org/resource-library/taste-seearticles/thoughts-on-jesus-demand-to-repent (accessed March 25, 2013). Platt, David. Spiritual Deception, Biblical Conversion, and Global Mission. Sermon, SBC Pastor's Conference. http://www.radical.net/blog/wpcontent/uploads/2012/06/sbc-sermon-manuscript-david-platt1.pdf (accessed March 25, 2013). Roberts, Richard Owen. Repentance: the First Word of the Gospel. Wheaton, Ill.: Crossway Books, 2002. Sproul, R.C. "The Need for Repentance." Reformed Theology from R.C. Sproul: Ligonier Ministries. http://www.ligonier.org/learn/devotionals/needrepentance/ (accessed March 25, 2013).