M. FRANKLINWhat comes to your mind when you hear the word repent? Chances are you have been introduced to this word if you have had any exposure to the Christian religion. After all, it is found in the Bible. For that matter, so is “stoning someone for gathering sticks on the Sabbath” (Num. 15.32-35). It is amazing what the Scriptures reveal when we simply leave them in the total context of which they appear and solely use scripture to interpret scripture. In this article we will apply this approach to bring clarity to this often misappropriated and abused Biblical directive.
Where we should start
You would expect that one should initially establish where they themselves belong, or do not belong, in any Biblical setting. Without this focal point the Scriptures can become as elastic and vague as anyone wants. As in the case of the word “repent”, it makes all the difference where we position ourselves in them. This word must be left in its Biblical setting (context) to be correctly interpreted. It is then incumbent upon us, and simply makes good sense, that we first establish where we have our present existence according to the Scriptures. For instance, can we most accurately place ourselves in the Old Testament with Noah, Moses, Samson, David, or the children of Israel? Could we find ourselves as accepted in the crowds that followed Jesus of Nazareth (The Christ) in His earthly ministry as recorded in the Gospels? Would we fit in well with His then disciples? Taking the thought further, would we have been accepted into the assembly that Jesus Christ established through Peter at this time (Matt. 16.18, 18.17)? Would we, with our present Biblical identification, be accepted and feel comfortable being amid the assembly at Jerusalem directly preceding His Ascension (Acts 1.9, 2.44-47)? Could we place ourselves comfortably with the “many thousands” that years later made up that same assembly (Acts 11.2, 15.1 & 5, Acts 21.20)? Or… could we see ourselves more belonging amid the assemblies at Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, Thessalonica, that were being established in the doctrine that the risen Lord Jesus Christ had delivered to the apostle Paul (Gal. 1.12; Eph. 3.2-6 & 9)? It was this apostle who gave us the most updated perspective of how to view all humanity: the Jews, the Gentiles, and the church of God (1 Cor. 10.32). It will be with this perspective in mind that we will view the word “repent” in the Biblical context that it is found.
The Jews & “repent”
The word “repent” appears most regularly throughout the Bible in context with “the house of Israel”. The Hebrew word “nacham”, which meant to sigh or to be sorry for, was translated in the Old Testament to our English word “repent” forty-one times by the KJV translators. Moving forward through the Gospels, the Greek word “metanoeo” which meant to change one’s mind or to think differently was also translated to the English word “repent”. This is a key point. Same KJV English word but two distinct Hebrew and Greek meanings. In the Old Testament, sinners “repented” (nacham) by confessing their sins and bringing a sacrifice of penance (Num. 5.7-8). This practice was still evident when John the Baptizer preached in the wilderness of Judaea and “they went out to him… confessing their sins” (Matt. 3.5-6). However, Jesus in His earthly ministry was imploring the “people” to whom He was sent (Matt. 15.24; John 1.11; Rom. 15.8) to “repent” (metanoeo), that is change their mind or think differently. Confessing sins or bringing a sacrifice of penance was not at the heart of His message.The Jews to whom He was speaking were to change their mind or think differently towards God by “believing the gospel” (Mark 1.15), that “the kingdom was at hand” (Matt. 3.2), and The King was in their “midst” (Luke 17.21; John 5.39). The English word “repent” (verb) is found (9x) in the Gospels, (5x) in the early chapters of the Acts, and (7x) in the Revelation. In these cases, it (“repent”: change your mind) is a necessary “command”, as is water baptism, of “the gospel of the kingdom” (Matt. 3.2, 4.17; Mark 1.15, 6.12; Luke 13.3 & 5, 16.30, 17.3-4). It (“repent”) reappears in The Revelation to the Jewish assemblies (Rev. 2.5, 16, 21, 22; 3.3, 19) and for “the gospel of the kingdom” redux of the end times (Matt. 24.14; Rev. 14.6). Jewish “believers”, of whom were the central audience and recipients of these writings, understood “repent”in the context of The Law. Much of their behavior was still openly dominated by The Law (Acts 3.1, 10.28, 15.1&5, 21.20).
The Gentiles & “repent”
From Genesis 12 to Acts 9 (about 1.5K to 2K years) God had sparse interaction with Gentiles (Hebrew: “goy”; a foreign nation; Greek: “ethnos”; race, tribe, spec. a foreign non-Jewish one). He had chosen a people (Gen. 12.2: “a great nation”, Jews / “Israel”) out of all the people of the earth to be “the light” (Isaiah 42.6, 49.6, 60.3; Luke 2.32;Acts 13.47) to these foreign nations (Gentiles). His intentions were never hidden despite that “great nation’s” deviation as “the light” (Rom. 11.11; Acts 13.46-47). What was very evident in the earthly ministry of Jesus was the attitude that the Gentiles were not the ones chosen to hear that “the kingdom of heaven is at hand”, or to have their “sick healed, lepers cleansed, dead raised, devils cast out of” (Matt. 10.5-8). This then prevailing attitude towards the Gentiles continued throughout the early chapters of Acts until the risen Lord Jesus Christ specifically instructed Paul to “bear my name before the Gentiles” (Acts 9.15). Up to that point in time God, only in His sovereignty, had isolated dealings with the Gentiles (Rom. 9.15; Exodus 33.19). Gentiles were later described by Paul as “without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise” (Eph. 2.12). Paul, in his “Mars’ hill” address, was addressing men that he called “too superstitious” (“more religious”, cf. Acts 17.22). To these aliens and strangers Paul extended the need to “metanoeo” (think differently; cf. Acts 17.30, 26.20) that “he (God) hath raised him (Jesus) from the dead” (Acts 17.18, 31). That IS the gospel (1 Cor. 15.1-4; Rom. 2.16) that Paul preached. The only upfront requirement of this gospel was to believe (Rom. 4.24, 10.9; 1 Cor. 1.21; Gal. 3.22; 1 Th. 4.14) the gospel that he preached (1 Cor. 15.1-4; 2 Tim. 2.8). This gospel, in contrast to “the gospel of the kingdom” (Matt. 9.35), did not “command” “repentance”. Believing was emphasized over doing to underline the difference between being under the law and under grace (Rom. 6.14).
The Church of God & “repent”
“The Church of God” (1 Cor. 10.32), synonymously known as “the body of Christ” (1 Cor. 12.27), was a revelation made known (revealed) to Paul alone by the risen Lord Jesus Christ (Eph. 3.3). James, Peter and John, never mention anywhere in their epistles “the body of Christ” as “the Church”. To become a part of this “body” (1 Cor. 12.12-27), where there is neither Greek (Gentile) nor Jew (Gal. 3.28; Col. 3.11), one had to believe, trust in or have faith in the gospel that Paul preached (Rom. 10.8-10; 1Cor. 15.1-4). Consequently, his epistles were only addressed to believers of thisgospel. The exception maybe the letter to the Hebrews. The word “repent” is noticeably missing from the requirements of this gospel (see 1 Cor. 15.1-4). The English word “repent” (verb) itself cannot be found in any of the epistles written by Paul to the members of the church of God, the body of Christ. The one exception where the English word “repent” is found (2 Cor. 7.8) is a careless KJV translation of the word “metamelloahee”, which in the Greek meant to regret. This again underscores that the appearance of the word “repent” throughout the New Testament is found more in association with the law than it is with grace (Rom. 6.14; Gal. 3.2-3). Paul understood that grace, not repentance from dead works (Heb. 6.1), was now the cure for sin. Paul’s emphasis was to “believe”. Once one believed there would occur a “metamorphoo”(transformation) “by the renewing (“anakainosis”: renovation) of the mind” (Rom. 12.2; Eph. 4.23). Without believing the gospel (1 Cor. 15.2: “ye are saved”) the renovation (“anakainosis”) is futile. No behavioral modification is required prior to this event. “Forby the grace are ye saved through the faith; and that not of yourselves: it is the gift(“doron”: a present) of God: Not of works,” (Eph. 2.8-9).
Conclusion
The Christian religion has for the most part twisted the true meaning of “repent” for control purposes. This, in turn, has enforced the “saved-lost-saved-lost” dilemma that many are put through week after week. Possibly the next time upon hearing the word “repent” (think differently) used we will have a better understanding of its correct application for our present living. For the most part it has been managed carelessly out of context leaving many that “believe” (1 Cor. 15.1-5) in confusion concerning their salvation. It is now “by grace are ye saved through faith; not of yourselves (i.e. not because of your repentance), it is the gift of God: Not of works (Eph. 2.8-9). Better to receive the gift than rely on one’s works.
This article was freely received; therefore, it is freely given.
