REPENTANCE is entirely a matter of the mind. In Greek it
is literally an after-MIND. It affects the spirit, not the soul. Regret
(after-CARE) refers to the feelings. Repentance is not penitence or
penance, and is always in contrast to the works which must follow it when it
is genuine. It is an essential feature of God's evangel for His earthly
people. Jehovah called upon Israel to repent. It was the burden of the
heralding of our Lord and His apostles. It will be the key to blessing in the
future (Rev.2:5,16,21,22; 3:3,19). Those who do not repent will be severely
judged before the kingdom comes (Rev.9:20,21; 16:9,11). While it is not a part
of the evangel for today, it is much needed among the saints (2
Cor.7:9,10; 12:21), especially by those who antagonize the truth, being in the
trap of the Adversary (2 Tim.2:26).
REPENTANCE, PENITENCE, DO PENANCE
Twelve groups of words combined with the word MIND nous
are used in the inspired Scriptures, all of which denote some mental process
or attitude. They, are: mind, apprehend -sion, -ingly (MIND-effect),
admonish -ion (MIND-PLACE), provide -sion (BEFORE-MIND), consider
(DOWN-MIND), hard to apprehend (ILL-MIND), thought (IN-MIND), notion
(ON-MIND), comprehension (THRU-MIND), cogitation (THRU-MIND-effect),
suspect, suspicion (UNDER-MIND), folly, foolish (UN-MIND), humor
(WELL-MIND) and repent-ance, un-(WITH-after-MIND).
All of these are acknowledged to be clearly mental
processes except the last. Because they insist on having a hand in their own
salvation, the Protestants have changed repent to be penitent, for the
reason that a man must feel his guilt. The Catholics go further, for they
argue that a man must do something to merit salvation, hence they make it
do penance. The same is seen in the popular gospel of today. All is directed
to stir up soulish feeling, rather than provide spiritual truth for faith.
REPENTANCE AND SALVATION
Paul, in connection with his kingdom heralding in the book
of Acts, charges mankind everywhere to repent in view of the judgments
coming on the inhabited earth (Acts 17:30). Before King Agrippa he said that
he reported to Jerusalem, to Judea, and to the nations, that they are to
repent and turn back to God, and engage in acts worthy of repentance (Acts
26:20). At Miletus he tells us what he said to the Ephesians when he was with
them. He certified to both Jews and to Greeks repentance toward God and
faith toward our Lord Jesus Christ (Acts 20:21).
Paul tells us that repentance produces salvation (2 Cor.7:10). In his first
epistle to the Corinthians he made them sorry because of their conduct, and
this made them change their minds. We should always be ready to repent of our
deeds when shown that they are wrong. Paul mourned for many who sinned and did
not repent. Let us make sure that we repent of our sins after we have
believed. There is much need for this even among enlightened saints.
In connection with the repentance of believers we read of salvation. This word
is not confined to our experience when we first believed. The first and basic
salvation should be followed again and again by a new one, whenever we find
ourselves in need of deliverance. Paul speaks of our future salvation
(Rom.13:11). He exhorts the Philippians to carry theirs into effect with fear
and trembling (2:12). He speaks of things that may eventuate in salvation for
himself (Phil.1:19). The Scriptures recognize salvation of many kinds in a
variety of circumstances, in some of which repentance is helpful.
REPENTANCE IN PAUL'S EPISTLES
Why does Paul practically drop repentance in presenting the
evangel in his epistles? With the background of present day preaching, one
would expect to read much about it in Romans, which discusses this theme
exhaustively. In dealing with the conduct of mankind he charges men with
ignorance of the fact that the kindness of God is leading them to
repentance. Yet, in accord with their unrepentant heart, they are hoarding for
themselves indignation in the coming judgment (Rom.2:4-10). Later, however,
when he comes to the exposition of the evangel in the sections on
justification (3:21-4:25), and conciliation (5:1-8:27), he never mentions
repentance. Why is this? There are two reasons: Judgment is not in view.
Grace itself induces a change of mind far greater than is produced by
repentance. The evangel today includes and outshines and supersedes
repentance. It does not condemn it, for it is still necessary for the saints.
NO JUDGMENT--NO REPENTANCE
Judgment is not in view in the evangel today. God is
conciliated to the world through the death of His Son (Rom.5:10). He is not
reckoning their offenses to them (2 Cor.5:19). True, everyone has sinned and
offended and come short of the glory of God. But it is the very heart of the
evangel, its very essence, that these things are not in view for those who
believe God. Faith brings the believer far beyond the place to which
repentance led. That secured pardon or forgiveness, which might be
retracted, but the present evangel dispenses justification from sin (Rom.8:1)
and the forgiveness of offenses according to the riches of His grace
(Eph.1:7). Faith does not merely change our mind, but vivifies our
spirit and revolutionizes our thinking.
KINDNESS VS. GRACE
God's kindness should lead men to repent. But they are
ignorant, and despise the riches of His kindness and forbearance and patience
(Rom.2:4). Like the law of God, which brings death instead of life, it is
infirm through the flesh.
But grace demands nothing, not even repentance or regret, or the conduct
which accompanies a genuine change of mind or feeling (though this is by no
means working for salvation). A revolutionary change of mind will follow
faith, but it is not a condition of salvation, as it was in the evangel of the
kingdom. It leads to a renewing of our minds (Rom.12:2), a rejuvenation in
the spirit of our minds (Eph.4:23), which far transcends a mere change of
mind, as in repentance.
Although God called me through the reading of the book of Romans, I was later
persuaded by my elders that damnation and repentance were essential elements
of the evangel. But later, when I was convinced that my presentation of the
evangel was not scriptural, I studied Paul's epistles afresh, especially
Romans and Corinthians. I found that Paul, after presenting the just judgment
of both Jew and the nations, does not call for repentance and "fruits meet for
repentance" (Matt.3:8), for all men's doing has only made them subject to the
just verdict of God. Nothing they can do can save them, not even repentance.
Men are, as a rule, more impressed by their practical experience and
environment than by the Scriptures. Those who come to believe God through the
popular preaching of judgment and repentance, followed by the gospel of
Christ's sufferings and death for their sakes, and see many others moved by
this method, have much to make them think that repentance is essential. Even
those whom God calls through the evangel Paul preached to the Corinthians,
that Christ died for our sins and was entombed and roused, according to the
Scriptures (1 Cor.15:3), omitting repentance, are inclined to think their case
was exceptional. Besides, their minds were radically changed, or rather
rejuvenated, afterward.
THE TRANSITION
The striking differences between Paul's course, as recorded
in the book of Acts (where it is related to the kingdom of Israel), and his
teaching in his epistles (which prepare for the present secret
administration), although these cover the same time, should help us to see
that this era was transitional. It included the closing of the kingdom and the
commencing of the present grace. These overlapped. Paul wrote of these
things to the saints in Rome long before he expounded the matter to the
foremost of the Jews in Rome. As usual, the spiritual apprehension of this
radical change in God's dealings outstripped its practical application. Let us
not mix them or confuse them. Romans is for us, not Acts. The change was not
instantaneous, but gradual. It took a whole administration.
During the period when Paul was penning his preparatory epistles, Romans,
Corinthians and Galatians, and when he was firmly defending the evangel
against the Judaizers, he himself was still preaching repentance, according to
the record in Acts. He not only opposed the false evangel which demanded
circumcision and law keeping (Acts 15:5-11; Gal.5:1-5), but withstood Peter to
his face when he severed himself from those who did not keep the ceremonial
law and the traditions. This was not a different "evangel," for it was not
good news at all. Repentance was never denounced, even though it is ignored in
Paul's evangel, for it continues to be a vital element of the kingdom
heralding, and will be part of it in its future revival.
Justification is gratuitous by God's grace. The only thing that man can "do"
is to believe. It is of faith that it may accord with grace. A change of
mind without "fruits worthy of repentance" is a sham (Luke 3:8). Real
repentance involves self-betterment and must be certified by works. This is
contrary to the grace of the evangel for today. It would lead to
self-justification, rather than divine justification. It has its place in
the walk of the saint, not in the conciliation of the sinner. Like the law, it
is good, but impotent through the flesh. Only after the spirit of God has been
received, and the mind renewed (Rom.12:2), can the saint be transformed by
repentance.
Of special interest for us at this time is the reference to repentance in
Paul's second epistle to Timothy, for it is urgently needed (2 Tim.2:22-26).
In these last days, when there, are innumerable divisions and stupid and crude
questionings, it is of prime importance to heed his instructions. As to
fellowship, we are to pursue righteousness, faith, love, peace, with all
who are invoking the Lord out of a clean heart. This will keep us from
destroying the unity made by God's spirit (Eph.4:3) by separating from
everyone who does not see eye to eye with us on every doctrine, such as, for
instance, the proper place of repentance.
We are not required to enter the lists against every antagonist, but are to
avoid contention. Most of the debating about the Bible is stupid, composed of
crude questioning. These we are to refuse, for they generate fighting. (I
have been interrupted while writing this. A local radio preacher claims that
he has challenged me again and again, but I am afraid to meet him. His
continued reviling (1 Cor.5:11), together with this passage, gives me divine
warrant for refusing. I will not engage in disgraceful defamation and
fighting, even though I may be gifted along such lines). The slave of the Lord
must not be fighting. If he does so he shows that he is the slave of
another, not the Lord Jesus Christ. Our warfare is with the celestial spirit
powers, not with flesh and blood. As soldiers we suffer, not fight.
Amidst the vast confusion of these last days, some will ask, "How can we know
who is right, when both claim to cleave to the Bible?" The answer is simple,
for the spirit which actuates each one is apparent from his conduct. The one
who seeks to conform to the course laid down by the apostle in this passage is
actuated by the spirit of God. The one who fights and insults his brother is
in the trap of the Adversary. The soldier of Jesus Christ uses his sword
against the spiritual forces of wickedness among the celestials. He does not
wrestle with blood and flesh (Eph.6:12). He suffers evil himself (2 Tim.2:3).
He does not inflict it on others.
But how can we help those who are trapped by the Adversary? First of all, not
by futile debates, or by excommunication (unless other scriptures demand
this), but by being gentle, by being apt teaching, by bearing with evil, by
meekly training the antagonists, for at some time God may be giving them
repentance to come into a realization of the truth. We should look beyond
them, and sympathize with them, for they are caught in the trap of the
Adversary. They will probably resent such a charge and seek to refute it by
further challenges and debates and reviling, instead of following the course
laid down by God for these last days. But this will only serve to prove beyond
doubt, to the spiritual saint, if not to them, that they are serving the
Adversary. May God graciously give them repentance!
Does not the history of the church show how error operates? When it lost the
great truths of justification and conciliation, the church fell back to the
kingdom evangel of forgiveness and pardon, and with it returned to the
preaching of repentance. Luther and the reformers saw the error of indulgences
and penance, and that faith, not works, is the basis of salvation, but they
never saw the tremendous difference between justification and forgiveness. In
fact Luther never really grasped justification or conciliation, so he could
hardly get along without pardon. A lawyer would never seek to get a pardon for
a man who is just, nor would he ask him to repent. A theologian might, who
does not know that our righteousness is God's, not our own. God has proclaimed
a temporary amnesty now, for those who believe it. No pardons are issued.
Believe, and your mind will not only be changed but renewed.
NO PLACE OF REPENTANCE
One passage concerning repentance has troubled the saints
unnecessarily (Heb.12:17). Esau despised his birthright and sold it to Jacob,
but later on, when Isaac was about to die, he changed his mind, and tried to
make his father give it to him nevertheless. There is no doubt that he
repented, and the statement, "he did not find a place of repentance," could
not possibly apply to him. The allotment blessing did not depend on his
mind, but on Isaac's. He was the one who did not change his mind. Instead,
he insisted that Jacob, despite his trickery, should get the blessing, and
Esau could not change it. The American Revised Version reads "he found no
place for a change of mind in his father." We might render this passage, "he
did not find a place of repentance [in his father] even seeking [the blessing]
out with tears." This is indicated by the grammar of the Original, but
difficult to express in English.
One who has merely changed his mind may change it again. This seems to have
been the case with some who were reached by the kingdom evangel. The essence
of that good news was the nearness of the kingdom. It was near, but, being
rejected by the nation as a whole, some individuals who had changed their
minds on that account, changed it again when the kingdom did not arrive. It
was impossible to be renewing those who fell aside to repentance (Heb.6:6).
What a contrast to the present evangel! Some who merely repent today may
fall aside also, but for all who really believe the evangel of grace there
is no condemnation and no separation from the love of God in Christ Jesus
(Rom.8:1,35)!
This article is an effort to help my fellow saints by teaching the truth
without any attempt at answering opponents. It is written at the request of
friends in a distant land, some of whom think that repentance is the Galatian
apostasy, the different evangel which is not another, against which Paul
directed his anathema, and that it leads to the worship of the Antichrist. I
now see that I have chosen the wisest course, for, though I had no others in
mind when writing, I am told that it is helpful also for those who think that
it is essential for the gospel today--the very opposite extreme. In this way I
hope to be helpful to all, without offending anyone. I have striven to present
all the facts in their contexts, so that everyone who wishes to escape his own
bias, may do so by believing what is written, and become established in the
truth, and not carried about by every wind of teaching.