EXP:Repentance  by Tod M. Kennedy, 9/83

   Introduction

   My approach to the word study of repentance has been to present a
sampling of some of the written work done on this subject in points
one through four.  I suggest that you go to the sources for a fuller
statement of the authors' conclusions.  I make brief comments
regarding some of the scripture bearing on repentance in points five
through seven.

    Overview

   Repentance is a moral change of thinking involving the inner man
(the whole person).  This includes a change in viewpoint about an
object (perspective and understanding), the intent about an object
(what you want to think, say, do, have), and the will about an object
(the actual decision(s) to think, say, and do in accord with the Word
of God).  Repentance ought to be applied by both the unbeliever and
the believer.  The primary applications of repentance are found in
witnessing, salvation, assurance, and the believer's recovery from
spiritual failure.

    Contents

   1.  A review of some of the word study literature....page 1
   2.  A review of some theological literature...page 5
   3.  Hebrew lexical usage...page 8
   4.  Greek lexical usage...page 8
   5.  Old Testament usage...page 9
   6.  New Testament Usage...page 10
   7.  Usage shifts...page 10
   8.  Doctrine: Repentance
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   1.  A review of some of the word study literature.

   1.6.  Behm (Theological Dictionary of the New Testament, Gerhard
Kittel, editor, volume 4, 1975, pages 975-980) writes that the verb
metanoew is "comparatively rare in both class.  and Hell.  Gk.," and
"can have various senses." They are "to note after, later, to change
one's mind, to adopt another view," then "to regret, to feel remorse"
(p976-977).  The noun usually means "change of mind" or "regret,
remorse." The first "may affect a.  the feelings, b.  the will, or c.
thought.  It is seldom a function of the intellect alone." The second
"expresses dissatisfaction with thoughts cherished, plans followed,
acts performed etc." (p978).

   The significance of pre-biblical and extra-biblical usage "are
not firmly related to any specific concepts.  At the first stage they
bear the intellectual sense of 'subsequent knowledge.'" (p979).  "With
further development both verb and noun then come to mean 'change of
mind,' 'repentance,' in an emotional and volitional sense as well.
The change of opinion or decision, the alteration in mood or feeling,
which fnds expression in the terms, is not in any sense ethical."
(p979).  "Whether linguisticaly or materially, one searches the Greek
world in vain for the origin of the NT understanding of metanoew and
metanoia" (p980).

   Wurthwein (Kittel, 4.980-989) writes that "There is in the OT no
special tt.  for 'repentance' or 'to repent.' But the concept is by no
means absent.  It is found in two forms.  On the one side is the
cultic and ritual form, where the religion of Israel makes use of
elements found elsewhere.  On the other side is the prophetic form,
namely, the concept of conversion.  This developed out of the
prophetic view of the relation between God and man, which is peculiar
to the OT, and which is particularly significant inasmuch as it
corresponds to and prepares the way for the metanoein of the NT"
(p980).

    The prophets criticized the cultic form of repentance and
conversion (the abuse of).  The prophets speak against the lack of the
people's stand before God and their need for seriousness in their
relationship with God.

    Wurthwein goes on to deal with conversion.  This he relates to
the Hebrew word shub (p984-989).

   Behm (Kittel, 4.989-1008) seems to indicate that in Hellenistic
Jewish literature repentance is primarily conversion. The verb
metanoew "is used 14 times for nchm ni, 'to regret something,' for
which metamelomai is also used (--626).  The Heb. can also mean 'to
alter one's purpose out; of pity'...and 'to repent'...Hence in these
passage [sic] the Gk.  equivalent oscillates between 'to change one's
mind or intention' and 'to repent.' For shub, the verbal expression of
the Mas.  for religious and moral conversion, the LXX never uses
metanoew but always epistrephw (omai) or apostrephw (omai).  But nchm
and shub, though they have different basic meanings, both denote
movement away from a position previously adoped (whether lit.  or
fig.), and are thus often used as par.  (Jer 4.28; Ex 32.12);" (p989).

   "The OT apocr.  and pseudepigr.  give evidence of the break-
through for which the way was prepared in the OT.  The predominant
sense of metanoew is now 'to convert' and of metanoia "conversion'"
(p991).

    Philo brings together the meanings of Greek culture and Jewish
religion.  "What Philo denotes by metanoia and metanoew is the OT and
Jewish concept of conversion, namely, radical turning to God, turning
from sin, change of nature" (993).

    Josephus uses the terms in the sense of "change of mind" and
"repentance." "The 'change of mind' is usually an alteration of will
or purpose which is then translated into action...so also the giving
up of evil or ungodly plans...Jos.  also likes to use metanoew and
metanoia for the concept of religious and moral conversion" (p995).

   In the NT the words generally have "religious and ethical
significance along the lines of the OT and Jewish concepts of
conversion, for which there is no analogy in secular Greek" (999).
"Investigation of the history of the term upto NT days has shown us,
however, the only path which may be followed, and exposition of the
theological usage of the NT will pursue this to its destination,
namely, that metanoew and metanoia are the forms in which the NT gives
new expression to the ancient concept of religious and moral
conversion" (p1000).  This is true with John the Baptist and Jesus.
"What John advances is the ancient prophetic summons for conversion,
for a break with the ungodly and sinful past, for turning to God,
because God, active in history, turns to man" (1000).  Jesus' demand
for conversion "calls for the total surrender, total commitment to the
will of God: God, be merciful to me, a sinner (Lk.  18.13)" (p1002).

   Bhem (p1003-1006) feels that the idea of conversion is the main
thought of this word group in primitive Christiaity.  Paul uses the
noun for "change of thought and will which releases from evil and
renders obedient to the will of God" (p1005).  For Paul and John faith
includes conversion.

    1.2.  Cremer (Biblico-Theological Lexicon of the Greek NT, 1886,
p440ff) begins by noting that it means "usually to change one's mind,
or opinion," in the classical Greek.  It is possibly synonymous with
epistrephein.  He notes that " shub as usually employed to denote
moral change or conversion, is in the LXX. rendered by epistrephein
and not by metanoein .  In the Apocrypha, however, where the word also
occurs but seldom, it is used to denote a moral change,..." In the NT
"a change in moral thought and reflection.., which is said to follow
moral delinquency primarily,.." He notes that Acts 8.22 means "to
repent of anything, not only to forsake it, but to "change one's mind
and apprehensions regarding it." He writes "The feeling of sorrow,
pain, mourning, is thus included in the word." metanoein , it is
repentance, with reference to nous as the faculty of moral reflection;
cf.  2 Tim.2.25,.." (p441).  On page 792, regarding metanoeo, "In the
N.T., with rare exceptions, e.g. Luke 17.3-4; 2 Cor 12.21, it is used
in the Synoptics, especially Luke, Acts also and Rev.  in which alone
it occurs, excepting a few places .., in an ethico-religious sense
with reference to the entire conduct, the character, and the tendency
of personal life as a whole."

   1.3.  Robert Girdlestone (Synonyms of the Old Testament, 1897,
page 87ff) notes that with three exceptions - 1 Kings 8.47, Ezek.
14.6, 18.30 - the English word in the authorized version represents a
form of nchm originally, "to draw a deep breath." For example, as a
"physical mode of giving expression to a deep feeling, either of
relief or sorrow." One part is expressed in Greek by parakaleisthai ,
the other by metanoein, and the other by metamelesthai.  Girdlestone
goes through the OT passages, correlating it with the LXX, and he
comes to some conclusions. He notes that we must not be too strict
with the word or tie it down, but understand "by it such a state of
deep feeling as leads to a change or amendment of life.  The etymology
and classical usage of the words metanoein and metamelesthai must give
way before the fact that these words were used by Greek-speaking
Jews, as representatives of the passive and reflexive voices of
Nacham." He also notes the distinctions between metanoeo and
metamelomai which were prevalent during the reformation, should not be
pressed quite so hard.  He summarizes nchm in this way; "When the word
is used with reference to God, there is implied an idea of change, and
perhaps of sorrow, but not the consciousness of wrong-doing.  When it
is used with reference to man, sorrow arises from a sense of sin, a
conviction of wrong doing in its varied aspects fills the heart with
bitterness, and change of purpose and of the outward life ensue; also
an undercurrent of relief accompanies the sorrow, for the penitent
draws a deep breath as the sin, which has been leading him astray,
shows itself to him in its true colours, gives way before the
announcement of mercy" (p89).

    1.4.  J.  Goetzmann, in an article on conversion, metanoia, (The
New International Dictionare of New Testament Thelogy, Vol 1, 1967,
pages 357-359) indicates that the Biblical meaning is characterized by
a greater precision than in pre-Biblical usage. "Gk.  society never
thought of a radical change in man's life as a whole, of conversion or
turning round, even thought we may find some of the actors which
belong to conversion.  This shows that the concept of conversion is
not derived from Gk.  thought, and its origin must be sought
elsewhere" (p357).

    "The NT does not follow LXX usage but employs metanoeo to
express the force of sub, turn round...The change in the choice of
words--metanoeo instead of epistrepho--shows that the NT does not
stress the concrete, physical concept implied in the OT use of sub,
but rather the thought, the will, the nous" (p357).  "In fact the
predominantly intellectual understanding of metanoia as change of mind
plays very little part in the NT.  Rather the decision by the whole
man to turn round is stressed.  It is clear that we are concerned
neither with a purely outward turning nor with a merely intellectual
change of ideas" (p358).

    This author links repentance with conversion (a turning) in
primitive Christianity.

   1.5.  S.  Lewis Johnson, Jr., (Bibliotheca Sacra, volume 113,
January, 1956, page 30ff.) writes "The emphasis of the Greek word,
however, is not on the feelings, but on the mind or purpose of the
individual who repents.  John did not call on his congregation to be
sorry, but to change their mind or purpose toward their sins and the
salvation God was bringing through the king." He summarizes, "...To
repent was a request for God's earthly people to turn from their sins
and toward the One coming after him Who was mightier than he."

   1.6.  A.T.  Robertson (Word Pictures, 1930, Volume 1, page 24)
writes "Broadus used to say that this is the worst translation in the
New Testament.  The trouble is that the English word 'repent' means
'to be sorry again' from the Latin repoenitet (impersonal).  John did
not call on the people to be sorry, but to change (think afterwards)
their mental attitudes (metanoeite) and conduct.  The Vulgate has it
'do penance' and Wycliff has followed that."

   1.7.  Trench (Synonyms of the NT, 1880, page 255ff) notes that a
slight caution should be given to the strict distinctions by the
theologians of the reformation when they deal with metanoeo and
metamelomai.  Trench cautions against a "rigid line of
discrimination," (p257).  Yet he also stresses that a predominant use
of one or the other can be traced.  Trench defines metanoeo "to know
after" as pronoeo is "to know before;" metanoia "after knowledge" as
pronoia "foreknowledge." He states that "metanoia signifies a change
of mind consequent on this after-knowledge," and "regret for the
course pursued; resulting from the change of mind consequent on this
after-knowledge," and last, Trench notes, "it signifies change of
conduct for the future, springing from all this." (p258).  The change
could be for the better or for the worse.  The better is the Christian
idea.  "In like manner, Plutarch tells us of two murderers, who,
having spared a child, afterwards 'repented', metenoesan, and sought
to slay it." (p258).  The word takes a little change in direction only
after it is picked up by the Bible and by writers dependent upon the
Bible.  It "comes predominantly to mean a change of mind, taking a
wiser view of the past,...a regret for the ill done in that past, and
out of all this a change of life for the better." "This is all
imported into the word.  It does not etomologically nor yet by primary
usage lie in the word." He comes to the conclusion that there is "both
in sacred and profane literature, a distinct preference for metanoia,
as the expression of the nobler repentence," as he calls it.  "He who
has changed his mind about the past, is in the way to change
everything." Trench's his final summary would seem to be a "change of
mind taking a wiser view of the past, a regret for the ill done in
that past, and out of all this, a change of life for the better."
(p259).

    1.8.  Vincent (Word Studies in the New Testament, Vol 1, 1887,
page 23) looks at the preposition meta and the verb noew and says that
"the preposition combines the two meanings of time and change, which
may be denoted by after and different; so that the whole compound
means to think differently after... (repentance) is therefore,
primaily, an after-thought, different from the former thought; then, a
change of mind which issues in regret and in change of conduct...
Sorrow is not, as is popularly conceived, the primary nor the
prominent notion of the word."

    1.9.  Vine (Expository Dictionary of New Testament Words, 1940,
page 281) summarizes as a repentance from sin and that this is a
change of mind and includes a turning away from sin and a turning to
God.  The prodigal son illustrates this.

    1.10.  Wuest (Word Studies in the Greek New Testament, Vol 3,
Studies in Vocabulary, 1945, pages 27-28) says that repentance refers
to "a change of moral thought and reflection which follows moral
delinquency.  This includes not only the act of changing one's
attitude towards and opinion of sin but also that of forsaking it.
Sorrow and contrition with respect to sin, are included in the Bible
idea of repentance, but these follow and are consequent upon the
sinner's change of mind with respect to it...The act of repentance is
based first of all and primarily upon an intellectual apprehension of
the character of sin, man's guilt with respect to it, and man's duty
to turn away from it. The emotional and volitional aspects of the act
of repentance follow, and are the result of his intellectual process
of a change of mind with respect to it."

   2.  A review of some theological literature.

   2.1.  Bancroft (Elemental Theology, 1977, page 263) says
"Repentance may be defined as a change of mind toward sin and God's
will, leading to a change of feeling concerning them, and a change of
purpose in relation to them." He relates repentance to conversion.
Repentance is the first part of the believer's salvation.  It is
negative because of sin, especially the believer's sin.  He goes on to
say that repentance relates to the intellect as a change of mind or
viewpoint about a person's obligation to God and to His will (Mt
21.29); relates to the emotion as a hatred of sin (Ps 97.10) and a
sorrow for sin (2 Cor 7.9); and relates to the will as a new purpose.
It is inward and Godward (Lk 15.18-20).

   2.2.  John Calvin (A Compend of the Institutes of the Christian
Religion, edited by Hugh T.  Kerr, 1964, pages 94-97) notes that the
Hebrew word indicates a conversion or return and the Greek word a
change of mind and intention.  He defines repentance as "a true
conversion of our life to God, proceeding from a sincere and serious
fear of God, and consisting in the mortification of our flesh and of
the old man, and in the vivification of the spirit." (p96).
"...repentance not only immediately follows faith, but is produced by
it....No one can embrace the grace of the gospel, but he must depart
from the errors of his former life, enter into the right way, and
devote all his attention to the exercise of repentance." (p94).  "A
man cannot truly devote himself to repentance, unless he knows
himself to be of God.  Now, no man is truly persuaded that he is of
God, except he has previously received his grace..." (p95). "In one
word I apprehend repentance to be regeneration, the end of which is
the restoration of the Divine image within us;..This restoration is
not accomplished in a single moment, or day, or year; but by
continual, and sometimes even tardy advances, the Lord destroys the
carnal corruptions of his chosen, purifies them from all pollution,
and consecrates them as temples to himself; renewing all their senses
to real purity, that they may employ their whole life in the exercise
of repentance, and know that this warfare will be terminated only by
death..." (p96-97.

    2.3.  Lewis Sperry Chafer (Systematic Theology, 1948) writes
"The word metanoia is in every instance translated repentance.  The
word means a change of mind.  The common practice of reading into this
word the thought of sorrow and heart anguish is responsible for much
confusion in the field of Soteriology.  There is no reason why sorrow
should not accompany repentance or lead on to repentance, but the
sorrow, whatever it may be, is not repentance.  In 2 Corinthians 7.10,
it is said that 'godly sorrow worketh repentance,' that is, it leads
on to repentance; but the sorrow is not to be mistaken for the change
of mind which it may serve to produce.  The son cited by Christ as
reported in Matthew 21.28-29 who first said 'I will not go,' and
afterward repented and went, is a true example of the precise meaning
of the word.  The New Testament call to repentance is not an urge to
self-condemnation, but is a call to a change of mind which promotes a
change in the course being pursued." (v3.p372).

    Chafer also writes concerning covenant people (Israel under its
covenants and the church ["who are also now the objects of that new
covenant made in Christ's blood" p375]) "It therefore fllows that, for
covenant people, there is a need of a divine dealing with the specific
sin and a separate and unrelated repentance respecting it.  This
repentance is expressed by confession to God.  Having confessed his
sin, David did not pay for his salvation to be restored; he rather
payed for the restoration of 'the joy' of his savation (Ps.  51.12).
In like manner, it is joy and fellowship which confession restores for
the believer (1 John 1.3-9)...In like manner, a Christian may repent
as a separate act (2 Cor 7.8-10)." (p375-376.  See also volume 7, page
265-266, "Repentance").

   2.4.  A.  A.  Hodge (Outlines of Theology, 1879, pages 487- 490)
writes that the Greek word group indicates a change of mind or purpose
and include in the NT usage the idea of sorrow and contrition.  He
says "repentance is agrace or gift of God...includes, (1) sense of the
hatefulness of sin, (2) sense of the beauty of holiness, (3)
apprehension of the mercy of God in Christ.  It, therefore,
presupposes faith, which is God's gift. Gal 5.22; Eph 2.8" (p487).  He
goes on to write "...the essence of genuine repentance?..It is a
voluntary forsaking of sin as evil and hateful, with sincere sorrow,
humiliation, and confession; and a returning unto God, because he has
a right to us, and because he is merciful and willing to forgive,
together with a determination to live, by the help of his grace in
obedience to his commandments." (p489).

    Hodge relates the terms "Regeneration is the ineffable act of
God implanting a new naure.  The term conversion is used generally to
express the first exercises of that new nature in ceasing from the old
life and commencing the new.  Faith designates the primary act of the
new nature, and also that permanent state or habit of mind which
continues the essential condition of all other graces...repentance is
very similar to that attached to the word conversion, but...Conversion
is the more general term, and is used to include the first exercises
of faith, as well as all those experiences of love, of holiness, and
hatred of sin, etc., which are consequent upon it.  Repentance is more
specific, and expresses that hatred and a renunciation of sin, and
that turning unto God, which accompaies faith as its consequent...
Conversion is generally used to designate only the first actings of
the new nature at the commencement of a religious life, or at most the
first steps of a return to God after a notable backsliding.--Luke
22.32.  While repentance is applied to that constant bearing of the
cross which is one main characteristic of the believer's life on
earth.--Ps 19.12,13; Luke 9.23; Gal 6.14; 5.24." (p489).

    I have quoted Hodge more extensively to show the general
reformed view of repentance and related ideas.

    2.5.  Martin Luther (A Compend of Luther's Theology, edited by
Hugh T.  Kerr, 1943, pages 95-98) wrote "Our Lord and Master Jesus
Christ, when He said Poenitentiam agite, willed that the whole life of
believers should be repentance.  This word cannot be understood to
mean sacramental penance, i.e., confession and satisfaction, which is
administered by priests.  Yet it means not inward repentance only;
nay, there is no inward repentance which does not outwardly work
divers mortifications of the flesh." (p95).

   "I learned that this word is in Greek metanoia and is derived
from meta and noun, i.e., post and mentem, so that poenitentia or
metanoia is a 'coming to one's senses,' and is a knowledge of one's
own evil, gained after punishment has been accepted and error
acknowledged; and this cannot possibly happen without a change in our
heart and our love...Then I went on and saw that metanoia can be
derived, though not without violence, not only from post and mentem,
but also from trans and mentem, so that metanoia signifies a changing
of the mind and heart, because it seemed to indicate not only a change
of the heart, but also a manner of changing it, i.e., the grace of
God." (p95-96).

    2.6.  Ryrie (A Survey of Bible Doctrine, 1972, page 139) writes
that repentance means to change your mind, but then asks the question,
"Change your mind about what?" "But if repentance means changing your
mind about the particular sin of rejecting Christ, then that kind of
repentance saves, and of course it is the same as faith in Christ...
There is a third use of the concept of repentance and that is the
Christian life.  A Christian needs to repent--that is, to change his
mind about particular sins committed.  If he does repent, then he will
confess those sins and experience forgiveness."

   2.7.  Strong (Systematic Theology, A Compendium, 1907, pages
832ff) notes that "Repentance is that voluntary change in the mind of
the sinner in which he turns from sin.  Being essentially a change of
mind, it involves a change of view, a change of feeling, and a change
of purpose." (p832).  These three he calls the intellectual recogniton
of sin (Ps 51.3,7,11), the emotional (change of feeling including
sorrow [metamelomai], Ps 51.1,2,10,14), and the voluntary (change of
purpose, Ps 51.5,7,10; Jer.  25.5).

   Strong continues, "Walden, The Great Meaning of Metanoia, brings
out well the fact that 'repentance' is not the true translation of the
word, but rather 'change of mind'; indeed, he would give up the word
'repentance' altogether in the N.T., except as the translation of
metameleia.  The idea of metanoia is abandonment of sin rather than
sorrow for sin,--an act of the will rather than a state of the
sensibility...It is repentance from sin, not of sin, nor for sin--..."
(p833).

    He notes that repentance is an inward act.  It will result in
outward expression, but these are the fruits, not the repentance.  It
is only a negative condition.  It never exists apart from faith.
Where you have true faith you have true repentance.  "Since repentance
and faith are but different sides or aspects of the same act of
turning, faith is as inseparable from repentance as repentance is from
faith." (p836).

    2.8.  Thiessen (Lectures in Systematic Theology, 1949, page 352)
states that repentance is a change of mind involving the intellectual,
emotional, and volitional functions of man.  The intellectual refers
to a change of view about God, sin, and self. The emotional implies
being sorry (a different Greek word).  The volitional indicates the
change of will and disposition. Repentance and faith always go
together.

   3.  Hebrew Lexical Usage

   The word nchm is of main interest.  Most uses are in the niphal
and piel; some in the pual and hithpael.  Our interest is niphal.  I
have selected a few representative entries from the authors.  See
these volumes and concordances.

   3.1.  nchm (William L.  Holladay, 1971, page 234), niphal: regret
(have regrets, a change of heart, 1 Sam 15.29; allow oneself a change
of heart regarding, relent regarding, Ex 32.12; to turn from former
attitude, repent, Job 42.6), allow oneself to be sorry (Ps 90.13; Jud
6.15), comfort, console oneself (Gen 24.67; Jer 31.15); piel: comfort
(Gen 37.35; Ruth 2.13).

    3.2.  nchm (Koehler/Baumbartner, 1958, page 608), niphal: be
sorry, repent (Ex 13.17; Jonah 3.9; Jer 42.10), be sorry for (Ex
32.12,14), comfort oneself (Is l.24), be comforted ( Ps 77.3), et al.;
piel: console (1 Chron 19.2f; Job 2.11).

   3.3.  nchm (Brown, Driver, Briggs, 1907...1968, page 636),
niphal: be sorry, console, have compassion (Jer 15.6; Judges 21.6),
repent, be sorry (Jer 20.16; Zech 8.14; Jonah 4.2), comfort oneself,
be comforted (Ezek 14.22; 31.16), ease oneself (Is 57.6); piel:
comfort, console (Ecc 4.1; Lam 1.16).

    3.4.  Summary of OT lexical usage: primarily means to repent,
regret, be sorry.

   4.  Greek Lexical Usage

   I have sampled the sources as above.  See the lexicons and
concordances.

   4.1.  metanoiw , metanoia (Liddell and Scott, 1901 and many
reprints with new edition in 1940 and more reprints, 1968, page 1115).
The verb: to perceive afterwards or too late, to change one's mind or
purpose or opinion, to repent.  The noun: a change of mind or heart,
repentance, regret, afterthought, correction.

    4.2.  Same words (Moulton and Milligan, 1930, 1972, page
403-404).  The verb: "Its meaning deepens with Christianity, and in
the NT it is more than 'repent' and indictes a complete change of
attitude, spiritual and moral, towards God." The noun: "...in Aristeas
188, where God is described as by His gentleness and long
suffering--metatitheis ek t8s kakias [kai] eis metanoian axies,
'turning men from their wickedness and leading them to amendment.'...
It may be added that Lactantius (Div.  Inst.  vi. 24.6) for the
ordinary paenitentia of Christian Latinity prefers resipiscentia, as
implying, like metanoia, a coming to one's senses, resulting in a
change of conduct."

   4.3.  Same words (Abbott-Smith, third edition 1937, reprint 1968,
page 287)).  The verb is used in the LXX for the niphal (1 Kings
15.29; Jer 4.28; and others and means to change one's mind or purpose,
hence to repent.  In the NT it refers to repentance from sin,
involving amendment.  The noun means afterthought, change of mind,
repentance.  Many passages are listed.

    4.4.  Same words (Thayer, 1889, reprint 1973, page 405). Verb
means "Sept.  several times for nchm; to change one's mind, ie to
repent (to feel sorry that one has done this or that, John 3.9), of
having offended some one, Lk 17.3f;..used esp.  of those who,
conscious of their sins and with manifest tokens of sorrow, are intent
on obtaining God's pardon;..expresses mental direction, the termini
from which and to which may be specified:.." The noun indicates "a
change of mind: as it appears in one who repents of a purpose he has
formed or of something he has done,..esp.  the 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, as that it embraces both a
recognition of sin and sorrow for it and hearty amendment, the tokens
and effects to which are good deeds..."

    4.5.  Same words (Second edition of Walter's Bauer's fifth
edition, 1958, revised and augmented by Gingrich and Danker, no date,
pages 511-512).  The verb means "change one's mind, then feel remorse,
repent, be converted...Since in m .  the negative impulse of turning
away is dominant, it is also used w. apo..." The noun metanoia means
"a change of mind, remorse (as regret for shortcomings and errors...in
our lit.  w.  an expressly religious coloring...repentance, turning
about, conversion;..Mostly of the positive side of repentance, as the
beginning of a new religious and moral life:.." See the numerous
passages listed.

   5.  Old Testament Usage

     5.1.  Hatch and Redpath (1954 edition, page 916) list metanoiw
for nchm in the following passages: 1 Sam 15.29 twice (for God), Amos
7.3,6 (God); Joel 2.13,14 (God); Jonah 3.9,10; 4.2 (God); Zech 8.14
(God); Jer 4.28 (God); Jer 8.6 (man); Jer 18.8,10 (God); Jer 31.19
(man).  Thirteen of the fifteen uses refer to God.  The word is often
related to shub.

    5.2.  A summary meaning: A change in thinking, feeling, purpose,
will, but not totally an intellectual decision.  It involves the whole
person and results in a change in action.  The Hebrew includes the
idea of sorrow.

     6.  New Testament Usage

   6.1.  See Moulton and Geden (fourth edition 1963, reprint 1970,
page 637) and work through the usage.  I have included a copy of this
page as an appendix.

    6.2.  The following is a selection of a few general passages
using the verb and the noun: verb (Matt 4.17; Lk 11.32; Acts 17.30);
noun (Matt 3.11; Acts 11.18; Rom 2.4; 2 Pet 3.9).

   6.3.  The following are brief notes on some important passges:

   6.3.1.  Matt 11.20-21.  Repentance is based upon information
which comes through words and actions.  It is related to the Messiah
and His kingdom.  It is from past attitudes and lifestyle.  The lack
of repentance results in judgment.

    6.3.2.  Luke 16.30.  This is the incident of Abraham, in
paradise, speaking to a rich man in hades.  The rich man desired that
a miraculous warning be given to his relatives.  So that his relatives
would repent.  Repentance includes regret in this passage.

   6.3.3.  Acts 26.20.  We learn that the communication of content
yields repentance and turning which in turn yields appropriate fruit.
It is separate from turning, but parallel to it; is not the works or
fruit; is an initial act; is primarily a change in viewpoint, intent,
and will.  We see three things: a change, a direction, and results.

   6.3.4.  2 Cor 7.8-9.  A letter was written under divine direction
which brought about sorrow, which in turn brought about repentance,
which then brought about salvation.  We see that remorse and sorrow
are distinct from repentance.

    6.3.5.  Hebrews 12.17.  This refers to the incident of Esau.  He
changed his desire (What he thought and wanted.  We do not know if he
would have followed through if given the opportunity.  The indications
are that he would not have.) This is called repentance.  Note the
tears.  They accompaied the repentance, but the tears were not part of
the repentance.

    6.4.  A summary meaning: Repentance is primaily a change in
thinking (therefore a change in how someone views an object), a change
in what they plan about an object (their intent), and a change in what
they then do or think about an object (the action of the will).

   6.5.  The Greek word metamelomai is also translated "repentance."
This is used 10 times in the LXX (7 for nchm) and 5 times in the N.T.
It is not a part of the overall doctrine of repentance except as a
contrast.

   7.  Usage Shifts

   7.1.  In the Old Testament the Hebrew word most pertinent had the
idea of change of thinking, feeling, purpose, and action. It was a
moral change.  Sorrow was included, but this was not necessary.  The
idea of self condemnation was not required.

    7.2.  In classical Greek the primary meaning was to perceive or
think afterwards, to change one's mind or opinion.  The moral idea was
not prominent.

   7.3.  The LXX took the classical Greek words and used them for
the Hebrew word nchm, as noted above.  The contexts where these Greek
words are used emphasize more the change in intent and will resulting
in a change of action, and less the sorrow spectrum which is included
in the Hebrew idea.  The LXX emphasizes origin in the thinking.  It
includes the moral element.

   7.4.  The New Testament took the classical idea of change of
opinion (mental function) and added the moral dimension.  It also
broadened the meaning (due to man being a moral being responsible to
God) so that repentance began with thought, but involved the whole
person; and therefore the person's viewpoint about an object, his
intent about an object, and his will about an object.

    7.5.  There has been a small shift in the meaning.  It has
broadened and added the moral dimension.

   8.  Doctrine: Repentance

   1.  Definition.  Repentance is a moral change of thinking
influencing a person.  This includes a change in viewpoint about an
object, the intent about an object, and the will about an object.
Repentance emphasizes volition.

    2.  Bible words and development of meaning.

    2.1.  The Hebrew verb nchm (Brown, Driver,
Briggs, page 636), is translated repent (examples: Judges 21.6; 1 Sam
15.29; Jer 4.28; 8.6; 18.8; Jonah 4.2; Zech 8.14).

    2.2.  The Greek verb is metanoew, repent (examples: Mt 4.17;
11.20-21; Acts 26.20; Rev 3.19). The noun is metanoia, repentance
(examples: 2 Cor 7.9-10; Heb 12.17; 2 Pet 3.9).  They mean to change
one's mind or a change of mind.  The Greek verb metamelomai is also
translated repentance in 2 Cor 7.8 and four other NT verses.  It has
the idea of sorrow.  It is not a part of the overall doctrine of
repentance except as a contrast.

    2.3.  In the Old Testament the Hebrew word to repent meant a
change of thinking, feeling, purpose, and action.  It was a moral
change of thinking.  Sorrow was included, but this was not necessary.
The idea of self condemnation was not required.

    2.4.  The New Testament clarified the OT meaning by using the
classical Greek word that meant change of opinion (mental function).
The NT strengthened the classical meaning (because man was a moral
being responsible to God) so that repentance (as in the OT) was
thinking that influenced the whole person.  Therefore the NT doctrine
of repentance included the person's viewpoint about an object, his
intent about an object, and his will about an object.

   3.  Explanation.

   3.1.  The primary applications of repentance are found in
witnessing, salvation faith, assurance, the believer's recovery from
spiritual failure, and learning and applying Bible doctrines.

   3.2.  Repentance is a change within the inner man.  It involves a
change of viewpoint (perspective and understanding), intention (what
you want to think, say, do, have), and will (the actual decision to
think, say, do) (Lk 10.13; Acts 17.30; Rev 16.9).

   3.3.  Repentance begins in the thinking, therefore the believer
needs correct content that will be used to change the thinking (1 Sam
15.29; Lk 16.30; 2 Tim 2.25; Rev 2.5).

   3.4.  Repentance is not sorrow, not tears, not grief, though
these may accompany repentance (2 Cor 7.9-10; Heb 12.17; Matt 11.21).

   3.5.  Repentance is a change from being negative to God and His
will to being positive to God and His will (Matt 4.17; Mk 1.4; Acts
8.22; 20.21; Heb 6.6; Rev 2.21-22; 16.11).

   3.6.  Repentance is a change in relation to the past and the
future.  It is to something and therefore from something, so believers
ought to concentrate on God's answers, God's goals, God's ways of
change and not just the problems (Lk 24.47; Acts 11.18; 2 Cor 12.21;
Heb 6.1; 2 Tim 2.25).

    3.7.  Repentance results in a change of thinking which
influences the believer's life, so there should be spiritual
improvement in the life (Lk 3.8; Acts 26.20; Rev 2.5).

   4.  God and repentance.

    4.1.  God desires mankind to repent and there is joy in heaven
when a person repents (2 Pet 3.9; Lk 15.7, 10; Rev 3.19).

    4.2.  Salvation repentance and repentance during the Christian
life begin with God's convicting ministry (Acts 11.18; Rom 2.4; 2 Cor
7.9- 10 compared with John 16.8-11; Jn 16.13-14; Eph 5.13-14; Phil
2.13).

   5.  Salvation and repentance.

    5.1.  Repentance does not result in salvation.  It is only a
change in thinking.  The change must be directed toward God through
faith in Christ as Savior (Acts 3.19; 26.20).

    5.2.  Repentance is used sometimes as a synonym for the total
act of faith in Christ and sometimes just for the change in thinking
about Christ that is distinguished from the positive faith in Christ
(Lk 13.3,5; Acts 2.38; 2 Pet 2.9; Mk 1.15; Acts 20.21).

    6.  The Christian way of life (CWL) and repentance.

    6.1.  The believer repents when he changes his negative attitude
toward God and His Word to a positive attitude, replaces human
viewpoint with divine viewpoint, confesses personal sin, decides to
apply doctrine to correct specific problems like rejection of the
pastor/teacher, consistent sin and areas of weakness (2 Cor 7.9-10; 1
Tim 2.4; Heb 5.11-14; 6.6; Jms 1.22; Rev 3.19).

   6.2.  The alternatives to repentance are living with bad
decisions, divine discipline, judgment, and the second death (Ps 7.12;
Gal 6.7; Rev 2.5; Lk 13.3,5; 16.23-31; Acts 17.30-31; 2 Pet 3.9).

   7.  Some places to apply repentance in the CWL include the
following.

    7.1.  Repent toward grace, which is God's policy to benefit
believers without regard to merit.  Understand and live grace
(Ephesians 1.6-8; 2 Timothy 2.1; 2 Peter 3.18).

    7.2.  Repent toward love.

    7.2.1.  Understand and apply love for God because of who God is,
His greatness, His benefit for believers.  This is the expression of
fear of the Lord and occupation with Christ (Matthew 22.37; John
14.15; Jude 21).

    7.2.2.  Understand and apply source dependent love toward people
(The love which God produces in the believer, is taught by Bible
doctrine, and wants God's will for the object loved. Source dependent
love depends on the source and goes to each person without regard to
their merit, attractiveness, or relationship.  Source dependent love
is a product, is a problem solver, protects, and produces) (Matthew
22.39; Philippians 1.9; Colossians 3.14; 1 Thessalonians 3.12; 1
Timothy 1.5; 1 John 4.7-8).

    7.3.  Repent toward the local church.  Think of it as the
classroom for preparation of the believer and not the local activities
center (1 Corinthians 12.12-27; 14.12; Ephesians 4.11-16; Phil
1.25-26; Col 1.6-12 ).

    7.4.  Repent toward personal and corporate ministry so that you
serve the Lord according to Bible doctrine and through the Holy Spirit
and do not try to impress people with yourself (Jn 15.5; Gal 5.16;
Ephesians 2.10; 4.11,12,16; Col 1.9-10; 3.23; 1 Thes 2.4-6; 1 Peter
4.10-11; 2 Pet 1.3-4).

    7.5.  Repent toward active witness for Christ.  Want to witness,
be available to witness, and take opportunities God gives (Matthew
28.19-20; 1 Corinthians 9.16; 2 Corinthians 4.3).

    7.6.  Repent toward sin and especially personal areas of
weakness.  Make conscious decisions to resist temptation through the
resources God has given you (Psalm 7.12; Rom 6.1-14; Gal 5.16; Hebrews
12.1).

    7.7.  Repent toward Bible doctrine.  Accept it as the only
spiritual food necessary for life. Attend Bible class consistently.
Learn and apply the doctrine (Psm 119; Mt 4.4; Jn 17.17; 1 Thes 2.13;
2 Tim 3.16-17; 2 Pet 3.18).

    7.8.  Repent toward the plan of God (eternal, historical, and
daily).  Take God's plan into account.  Change your thinking and then
your action so it follows God's plan (Rom 12.1-2; Phil 1.27-30;
2.12-13; Col 1.9-12; 2 Pet 1.3-4).

Copyright 1989 by Tod M. Kennedy
You are allowed to reproduce this article only in its entirety and
without additions or deletions.