The Doctrine of Conversion (Ordo Salutis)

I delivered this message at Spring Creek Bible Church on October 14, 2012, as part of the Ordo Salutis series.

Prefer what I actually said? Read the transcript (lightly edited for readability).

1. Introduction

How does conversion fit into the ordo salutis?

Election: God’s decision in eternity past
Calling: God’s summons in time
Regeneration: God’s awakening in time
Conversion: man’s response in time
Justification: God’s verdict in time
Adoption: God’s giving us the rights of sons and daughters in time
Sanctification: God’s work and man’s work (synergism) though time
Perseverance: God’s work and man’s work (synergism) though time
Glorification: God’s culminating act at death and in the resurrection

Conversion is the first item in the ordo salutis where God is not the actor; we are.

God elects us.
God calls us.
God regenerates us.
We repent and believe. [If conversion does have a divine corollary, it’s regeneration.]
God justifies us.
God adopts us.
God sanctifies us, and we sanctify ourselves.
God preserves us, and we persevere.
God glorifies us.

Conversion is “the first spiritually conscious act of the sinner.”¹ It is the first fruit or sign of regeneration.

To look at it another way, conversion is the answer to the question, “What must I do to be saved?”

There are two twin conditions that we must meet in order to enter into salvation. Scripture defines those conditions as repentance and faith.²

Question 85 of the Westminster Shorter Catechism asks, “What doth God require of us, that we may escape his wrath and curse due to us for sin?”

To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.

There are five passages that connect repentance and faith in this way:

Mark 1:15: . . . “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”
Acts 19:4: And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.”
Acts 26:18: to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’
Acts 20:21: testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ.
Hebrews 6:1: Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,

2. Outline

In our brief 30 minutes together, I’d like to (1) define our three terms, (2) give a quick summary of the Bible data, (3) address a few pertinent questions, (4) spend some time reflecting on the practical application of these biblical truths to our daily lives, and, finally, (5) recommend a few resources for further study.

Definitions
Data
Questions
Application
Resources

3. Definitions

To talk about conversion, we must also talk about repentance and faith, since repentance and faith constitute conversion. So tonight we’ll be looking at all three topics.

3.1. Conversion

Conversion is man’s response to God’s effectual calling and regenerating. The second half of the ordo begins immediately upon the first act of repentance and faith.

In many ways, conversion is more a theological term than a biblical one. By that I mean the Bible doesn’t use the term conversion often, but the concept is pervasive. As such, it parallels the term Trinity, which never occurs in the Bible, but is taught all throughout the NT.

Conversion is a translation of the word ἐπιστροφή, which occurs on once in the NT in Acts 15:3, where it talks of “the conversion of the Gentiles.” Otherwise, there isn’t a lot of biblical data where the term is used.

Conversion is often used synonymously with (past) salvation, regeneration, “becoming a Christian,” or “getting saved.”

“Conversion is the act of turning from sin and self towards God through Jesus Christ, often as the result of some form of Christian proclamation.”³

“A radical reorientation of the whole life away from sin and evil, and toward God.”⁴

“Conversion is both an event and a process.”⁵

Narrowly defined, conversion refers to the first exercise of genuine repentance and faith. In this sense, it logically follows regeneration.

More broadly defined, conversion refers to the process of a sinner’s turning from sin to God. In this sense, it begins before regeneration and continues on after. “Both Calvin and Luther envisaged the whole Christian life as a life of conversion.”⁶

I will be using conversion tonight primarily for the event: the first exercise of genuine repentance and faith.

3.2. Repentance

Though repentance is primarily a negative concept, it has both negative and positive aspects to it. It is repentance from and repentance unto.

Acts 14:15: “Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn [ἐπιστρέφειν] from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.
Acts 26:18: to open their eyes, so that they may turn [ἐπιστρέψαι] from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’
1 Thessalonians 1:9: For they themselves report concerning us the kind of reception we had among you, and how you turned [ἐπεστρέψατε] to God from idols to serve the living and true God,

The Westminster Shorter Catechism, Question 87: What is repentance unto life?

Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavour after, new obedience.

Westminster Confession of Faith, Chapter XV—“Of Repentance unto Life”

1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.

2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with Him in all the ways of His commandments.

3. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.

4. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.

5. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly.

6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or publick confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.

There are three primary terms in the NT that refer to the theological concept of repentance. They are loosely synonymous, but each has a distinctive emphasis.

Μετάνοια/μετανοέω refers primarily to the change that takes place in the mind. Repent, change ones mind.
Μεταμέλομαι refers to the change that takes place in the affections. Regret, be sorry for.
ἐπιστρέφω refers to the change that takes place in the will. Turn, turn around, turn away, return.

Repentance is a matter of the heart [the whole inner man], and involves the mind, emotions, and will. True repentance involves a change of thinking, feeling, and desiring.

With the mind, the sinner recognizes the heinousness of his sin. Repentance involves fully acknowledging one’s guilt and desert of God’s just wrath.
With his emotions, the sinner feels grieve, remorse, contrition for his sin. Repentance involves a broken spirit and a contrite heart—not just because of sin’s affects on us, but because of sin’s affects on God’s glory.
With his will, the sinner purposes to turn away from his sin and turn to Christ. Repentance involves a strong desire and resolve to stop sinning and start obeying God.

John Murray summarizes it this way:

Repentance consists essentially in change of heart and mind and will. The change of heart and mind and will principally respects four things: it is a change of mind [1] respecting God, [2] respecting ourselves, [3] respecting sin, and [4] respecting righteousness.⁷

There are lots of debates about repentance—debates between Lordship and non-Lordship dispensationalism, and debates between Calvinists who either put more emphasis on justification or regeneration/sanctification. But we don’t have time to get into them tonight.

Let me instead make a clarifying point that I believe represents the biblical teaching:

Repentance itself is internal; it’s a change of the heart. It will certainly manifest itself in external ways. But it is essential to distinguish repentance from its fruits. Repentance is not the same as obedience or good works. Repentance leads to obedience and good works.

Michael Horton puts it this way:

Often repentance is more broadly defined to include actual change in character and behavior, but Scripture describes this as the “fruit in keeping with repentance” (Mt 3:8) or “deeds in keeping with their repentance” (Ac 26:20; cf. Mt 7:16; Lk 3:9; 8:15; Jn 12:24; Ro 7:4; Gal 5:22; Col 1:10).⁸

Repentance is often described in terms of turning. It’s proper to think of repentance as a 180 degree turn. But repentance proper doesn’t include walking in the new direction. That external manifestation of repentance is obedience.

This is an important distinction, because when the Bible tells sinners to repent in order to be saved, it’s not making obedience a pre-condition to salvation.

Michael Horton summarizes the essence of repentance this way:

In repentance, we say no to the idols, powers, rulers, and lies of this present evil age.⁹

Repentance is not only remorse for having wronged our neighbor, but is a recognition that God is the most offended party.¹⁰

Repentance pertains not simply to certain sins; pagans can be remorseful for their immoderate behavior. Rather, it is the revulsion of the whole soul toward its alliance with sin and death.¹¹

Biblical repentance, however, involves a fundamental renunciation of the world, the flesh, and the devil: including the spirituality, experiences, and moral efforts in which one has trusted. The whole self must be turned away both from self-trust and from the autonomy that demands final say as to what one will believe, whom one will trust, and how one will live.¹²

We are commanded to repent not only of our immoral life that we once approved but of self-trust, which is the greatest sin of all—the chief offense of idolatry.¹³

3.3. Faith

Faith is primarily a positive action, though it does imply a ceasing to trust in anything competing or contradictory to faith in Christ.

John Murray speaks of faith: “In faith we receive and rest upon Christ alone for salvation.”¹⁴

It includes three components:

knowledge [notitia]
assent/conviction [assensus]
trust [fiducia]¹⁵

Like repentance, faith involves the whole person. It involves the mind, the affections/emotions, and the will.

There must be knowledge of the truth that is received by the mind. It must be objectively affirmed.
There must be a love of the truth that is embraced by the heart. It must be personally/subjectively apprehended.
There must be a commitment to the truth that is drawn by will. It must be active.

The Heidelberg Catechism, Question 21: What is true faith?

True faith is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in his word, but also an assured confidence, which the Holy Ghost works by the gospel in my heart; that not only to others, but to me also, remission of sin, everlasting righteousness and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.

Westminster Shorter Catechism, Question 86: What is faith in Jesus Christ?

Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation as he is offered to us in the gospel.

Michael Horton argues that “faith is always extrospective: looking outside of itself,”¹⁶ and that “in faith we look to Christ for salvation and for every spiritual gift.”¹⁷

John Murray agrees: “The special character of faith is that it looks away from itself and finds its whole interest and object in Christ. He is the absorbing preoccupation of faith.”¹⁸

“Faith cannot stop short of self-commitment to Christ, a transference of reliance upon ourselves and all human resources to reliance upon Christ alone for salvation. It is a receiving and resting upon him. It is hear that the most characteristic act of faith appears. Faith is trust in a person. . . .”¹⁹

4. Data

4.1. Conversion

As we already discussed, conversion as a term is nearly absent from the Bible.

The one clear example is Acts 15:3: “So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers.”

But conversion as a concept permeates the NT. Acts is full of specific examples of conversion.

Saul’s conversion is one of the clearest examples in all of Scripture (Acts 9), but nowhere in the passage is the term conversion used. He was stopped in his tracks, regenerated, and granted repentance and faith in an instance. Other examples of conversion include

Eunuch (Acts 8), who heard the good news, believed, and was baptized
Cornelius (Acts 10), who was a devout and God-fearing man, who simply lacked the gospel message
Lydia (Acts 16), whose heart the Lord opened [regeneration] so that she attended to what Paul was saying [conversion = repentance and faith],
Philippian Jailer (Acts 16), on the verge of suicide, was converted and believed in God after hearing the gospel message

Most of the conversion recorded in Scripture are crisis conversions, but not all conversions are that way, which we’ll touch on later.

4.2. Repentance

1. Repentance is a universal obligation.

Luke 24:46–47: “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.”
Acts 17:30: “The times of ignorance God overlooked, but now he commands all people everywhere to repent,”

2. Repentance is a gracious gift of God.

Acts 5:31: God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.
Acts 11:18: When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”
2 Timothy 2:24–26: And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Without God’s gracious gift of repentance, it is impossible for people to repent of their sins.

3. There is a sense in which repentance happens only once.

Hebrews 6:1: Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,

4. There is another sense in which is happens repeatedly.

2 Corinthians 12:21: I fear that when I come again my God may humble me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, sexual immorality, and sensuality that they have practiced.

5. There is another sense in which it cannot happen again. Apostates cannot repent of their apostasy.

Hebrews 6:4–6: For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

6. Repentance results in salvation.

Acts 3:19: “Repent therefore, and turn back, that your sins may be blotted out,”
Acts 5:31: “God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.”
Acts 11:18: “When they heard these things they fell silent. And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life.’”²⁰

7. Repentance must be distinguished from its fruits and expressions.

Repentance is an inward change of mind, emotions, and will. It expresses itself externally through confession and obedience.

Matthew 3:8: “Bear fruit in keeping with repentance.”
Acts 26:20: “but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance.”

Luther said, “Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.”²¹

4.3. Faith

1. Faith is a gracious gift of God.

Acts 16:14: “One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul.”
Acts 18:27: “And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed,”
Ephesians 2:8–9: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
Philippians 1:29: “For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,”

Without God’s gracious gift of faith, it is impossible for people to place their faith in Jesus.

2. Faith is a necessary condition for salvation.

Acts 16:31: And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.”
Romans 1:16: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
Romans 10:9–10: because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.
Ephesians 2:8–9

John Murray rightly stresses that the faith that saves is not a confidence that we’ve already been received into God’s favor, that we’ve been chosen, called, and born again. No. It’s a confidence that we will be received into God’s favor.

“The faith of which we are now speaking is not the belief that we have been saved but trust in Christ in order that we may be saved. The gospel offer is not restricted to the elect or even to those for whom Christ died. . . . It is not as person convinced of our election nor as person convinced that we are the special objects of God’s love that we commit ourselves to him but as lost sinners. We entrust ourselves to him not because we believe we have been saved but as lost sinners in order that we may be saved. It is to us in our lost condition that the warrant of faith is given . . . .”²²

3. Faith is described in terms of coming, receiving, resting, eating, drinking, etc.

It is equally important to understand what faith looks like.

Looking to him for rescue (Jn 3: 14–15)
Coming to Jesus for help and rest (Jn 6:35–37; 7:37; Mt 11:28)
Coming to Jesus to eat and drink (Jn 7:37)
Receiving Jesus (Jn 1:12)

So this true saving faith is a believing on Him to rescue you from judgment (John 3:16), a coming to Jesus as the only one who can satisfy your spiritual hunger (John 6:35), a believing in Him as the only one who can satisfy your spiritual thirst (John 7:37), a believing that He is true to His promises (John 6:37), a looking to Him as the only source of help and salvation (John 6:40), a coming to Him for rest for your weary soul (Matthew 11:28), a receiving Him as a gift (John 1:12), a believing that Jesus is truly the Messiah and Son of God (John 20:31), a believing that only by Him can your heart be cleansed (Acts 15:9), a coming to Him to be freed of your bondage to sin (John 8:36), a humble pleading to Him for mercy (Luke 18:13), and a calling out to Him in desperation recognizing that He is your only hope of salvation (Romans 10:13).

“Such figurative expressions as looking to Jesus (compare Num. 21:9 and John 3:14–15), eating his flesh and drinking his blood (John 6:50–58; see also 4:14), and receiving him and coming to him (John 1:12; 5:40; 6:44, 65; 7:37–38) are also descriptive of the activity of faith in Christ.”

4. There is a kind of faith that doesn’t save.

True faith is far more than just understanding and agreeing to statements in Scripture. The demons do that and have no hope. Jesus even told people who “believe in Him” (John 8:31) that they were “of [their] father the devil” (John 8:44). True faith is coming, receiving, trusting, relying, depending, pleading, and casting oneself on Jesus as the only hope of salvation. This faith flows out of a heart that is grieved over sin, wants nothing to do with it anymore, is fearful of judgment and hell, and has nowhere else to turn for help and salvation.

5. The subject of faith is the repentant sinner.

We believe. God doesn’t believe for us. In order to believe, we must have an awareness of our hopelessness and helplessness and need for salvation.

6. The object of faith is Jesus.

Most fundamentally, one must believe in Jesus and in his name.

“in me [Jesus]” (Jn 7:38)
“in his name” (Jn 1:12)

What does it mean to believe in his name? What does his name mean? Matthew 1:21 answers that: “. . . Jesus, for he will save his people from their sins.”

“that Jesus is the Christ, the Son of God” (Jn 20:31)

7. The content of faith is God’s revealed truth about himself, our state, and the way of salvation.

Faith is not what is often called a blind leap of faith. It is hearing and accepting and embracing the truth of the gospel about what God has done to save sinners through his Son. As Paul said, there is no salvation apart from hearing the gospel message.

8. Faith must be distinguished from its expressions.

It is important to distinguish between faith and its expressions. It is possible for faith to exist (for a time) without its expressions, and it is possible for its expressions to exist without true faith.

Testifying: Confessing with your mouth (Rom. 10:9, 10)
Praying: Calling on the name of the Lord (Rom 10:13; Lk 18:13)
Obedience/Good Works

5. Questions

5.1. Conversion

Why does Scripture sometime speak of repentance and faith, other times speak of only repentance, and other times speak only of faith? Are their different requirements for different people?

Repentance and faith are inseparable. You cannot have one without the other. John Murray puts it this way, “The faith that is unto salvation is a penitent faith and the repentance that is unto life is a believing repentance.”²³

Many theologians speak of conversion as a coin. On the one side is the tail of repentance; on the other the head of faith. Sometimes the authors of Scripture look at one side only, but the other side is always there.

When can children be converted? What must they understand and believe?

5.2. Repentance

What comes first: repentance or faith?

The Bible presents repentance first,²⁴ but many Reformed present faith first (e.g., the WSC).²⁵ Here’s what John Murray says, “It is an unnecessary question and the insistence that one is prior to the other futile. There is no priority. The faith that is unto salvation is a penitent faith and the repentance that is unto life is a believing repentance.”²⁶

How does repentance differ from obedience?

“Often repentance is more broadly defined to include actual change in character and behavior, but Scripture describes this as the “fruit in keeping with repentance” (Mt 3:8) or “deeds in keeping with their repentance” (Ac 26:20; cf. Mt 7:16; Lk 3:9; 8:15; Jn 12:24; Ro 7:4; Gal 5:22; Col 1:10).”²⁷

Is repentance for Christians?

Hebrews 6:1: Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,

Repentance appears in the present tense. Be repenting.
2 Peter 3:9 is, in my view, a message to Christians, or at least the churched, to repent.
The messages to the churches are full of commands to repent.

Luther said in his first of 95 theses, “Our Lord and Master Jesus Christ, when He said, “Repent” [Poenitentiam agite; μετανοεῖτε], willed that the whole life of believers should be repentance.”²⁸

The Savoy Confession, “Of Repentance unto Life”

4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man’s duty to repent of his particular known sins, particularly.

Can apostates repent?

Hebrews 6:6: and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

Does God want all people to repent?

2 Peter 3:9: The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

3 This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, ²that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, ³knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. ⁴They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” ⁵For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, ⁶and that by means of these the world that then existed was deluged with water and perished. ⁷But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

⁸But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. ⁹The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. ¹⁰But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

¹¹Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, ¹²waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! ¹³But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

Final Words

¹⁴Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. ¹⁵And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, ¹⁶as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. ¹⁷You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. ¹⁸But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

Why is there so much disagreement about repentance?

Is repentance necessary for salvation? Is repentance more than a change of mind about something? Does repentance come before or after faith? Is repentance a fruit of faith just like obedience? Is repentance consistent with sola fide? Should faith be given the primacy in conversion?

The reason for the disagreement is protecting the gospel from the twin errors of legalism and antinomianism.

Why is repentance nearly absent from the epistles?

5.3. Faith

Is sola fida, or faith alone, consistent with salvation by repentance and faith?

Yes, so long as we distinguish repentance from its fruits, just like we must distinguish faith from its fruits.

Why does Scripture never talk of justification by repentance?

The epistles labor to preserve the freeness of salvation in general and justification in particular, and they often contrast between faith and works. Repentance doesn’t make as nice of a contrast as faith does. And faith is the act of receiving our free, gracious justification. Repentance prepares us to receive it.

How much must be known to be saved?

The content of faith need not be perfect. But neither can know truth be rejected.

6. Application

6.1. Conversion

If regeneration precedes and gives impetus to conversion, and I can’t do anything to affect my regeneration, should I wait passively to be regenerated?

No.

Regeneration has conditions, and we can meet those conditions. Namely, hearing the Word (Rom 10:17).
The Scripture commands repentance and faith. It is disobedient to passively wait.
Repenting and believing are the first signs of regeneration, so if you feel an inkling of desire to repent and believe, act upon it. God is graciously at work in you, and he will receive you and not cast you out (Jn 6:37).

Not all conversions are alike.

“Conversion may be marked by a sharp crisis in the life of the individual. Such was the case with the Apostle Paul. On the other hand, it may be a gradual matter, which must have been the case of John the Baptist, who had been under the influence of the Spirit from his mother’s womb.” Morton H. Smith, Systematic Theology, Volume One: Prolegomena, Theology, Anthropology, Christology, electronic ed. (Escondido, CA: Ephesians Four Group, 1999), 442.

It’s not essential to be able to pinpoint your conversion.

Paul vs. John the Baptist.

Be careful with Christian birthdays.

If you know the day or even exact moment when you were converted, that’s wonderful. However, undue stress is put on spiritual birthdays in many groups. The result is that people are looking to an experience for assurance rather than looking to Christ and examining whether the fruits of repentance and faith are present today.

I had a roommate in college who was taught to handle doubt this way: You prayed and asked Jesus to come into your heart, right? Jesus promises that all who call upon the name of the Lord will be saved, right? Stop doubting and rest in the fact that you did what needed to do.

Conversion (narrowly defined) isn’t the basis for assurance.

Assurance isn’t based on conversion.

If God must regenerate for conversion to happen and God regenerates only his elect, then what good is calling others to repentance and faith?

God works through means.
There is no salvation apart from the preaching of the word.
The universal offer of the gospel is true, because it is conditional. We can truly offer Christ and his salvation to all, because we do so on the conditions of repentance and faith.

6.2. Repentance

Do you feel remorse for your sin?

True repentance involves grief, remorse, contrition, and a repulsion of sin. How do you feel about your sin? Is your repentance merely going through the motions? Labor to truly repent of your sin with your whole being: mind, emotions, and will.

What if your repentance lacks remorse:

Pray for it.
Bathe yourself in God’s Word, where you will be confronted with your sin and his holiness.
Keep short sin accounts with God. Unconfessed sin hardens the heart (Heb 3:14), making repentance harder the longer you wait.

Don’t presume upon the Lord’s gracious gift of repentance.

Every instance of repentance is a gift of God. Even believers cannot repent without God’s gracious working.
There comes a point where repentance is no longer possible (Heb 6:6). Keep short sin accounts with God.

Do you thank God for the gift of repentance? It is his goodness that leads us there (Rom 2:4), and it is his patience that gives us time to repent (2 Pet 3:9).

Are you trusting in your repentance or in its fruits?

“Since our tendency even as believers is still to turn back toward ourselves and trust in our repentance, we must be driven again to despair of our righteousness or of any possibility of ridding ourselves of our sins by the law and cling to Christ.”²⁹

6.3. Faith

Faith is just as necessary before initial salvation as it is after.

1 Timothy 2:15
1 Peter 1:5
1 Peter 1:9

There is a kind of faith that doesn’t save.

Scripture talks about two different kinds of faith. There is a faith that does not receive salvation, and there is a faith that does. Saving faith goes beyond just understanding the facts and agreeing to the truth of those facts. Instead, it involves need, reliance, trust, casting your dependence upon, resting in.

Jesus even told people who “believe in Him” (John 8:31) that they were “of [their] father the devil” (John 8:44).

It’s not faith that saves, but Christ that saves through faith.

A former professor of mine puts it this way:

The object of faith determines the value of faith. . . . Saving faith saves not because we believe, but because of what we believe. All the merit, virtue, and worth is in Christ. Therefore, even if faith in Christ is weak and imperfect (and it always will be), it receives full and complete salvation because Christ is strong and perfect. God accepts our faith not for the merit of its exercise but for the merit of Christ I whom we believe.³⁰

He illustrates it with the analogy of a straw. The straw is the instrument of receiving the nourishment in the cup. It’s not the straw that provides the nourishment. The straw connects you to the nourishment.

John Murray puts it this way:

It is to be remembered that the efficacy of faith does not reside in itself. Faith is not something that merits the favour of God. All the efficacy unto salvation resides in the Saviour.

B. B. Warfield put it this way:

It is not faith that saves, but faith in Jesus Christ: faith in any other saviour, or in this or that philosophy or human conceit (Col. 2:16, 18, 1 Tim. 4:1), or in any other gospel than that of Jesus Christ and Him as crucified (Gal. 1:8, 9), brings not salvation but a curse. It is not, strictly speaking, even faith in Christ that saves, but Christ that saves through faith. The saving power resides exclusively, not in the act of faith or the attitude of faith or the nature of faith, but in the object of faith; and in this the whole biblical representation centres, so that we could not more radically misconceive it than by transferring to faith even the smallest fraction of that saving energy which is attributed in the Scriptures solely to Christ Himself. This purely mediatory function of faith is very clearly indicated in the regimens in which it stands, which ordinarily express simple instrumentality.³¹

The key lesson from this is that you need to look at Christ more than you look at your faith. For looking to Christ is faith. Self-examination is important and has its place (2 Cor . . .), but it can be overdone.

Robert Murray McCheyne, a Scottish pastor who died at 29, would often counsel people this way: “For every look at yourself, take ten looks at Christ.” That is good advice.

Do not take up your time so much with studying your own heart as with studying Christ’s heart. “For one look at yourself, take ten looks at Christ!”

Learn much of the Lord Jesus. For every look at yourself, take ten looks at Christ. He is altogether lovely. Such infinite majesty, and yet such meekness and grace, and all for sinners, even the chief! Live much in the smiles of God. Bask in his beams. Feel his all-seeing eye settled on you in love, and repose in his almighty arms.

Hebrews 12 encourages the same upward gaze.

7. Bibliography

7.1. Recommended Resources

Barrett, Michael P. V. “Conversion: The Response to the Gospel.” In Complete in Him: A Guide to Understanding and Enjoying the Gospel, 51–74. Greenville, SC: Ambassador, 2000.

Calvin, John. “Of Faith. The Definition of It. Its Peculiar Properties.” In Institutes of the Christian Religion, translated by Henry Beveridge, 2:92–148. Edinburgh: The Calvin Translation Society, 1845.

Calvin, John. “Regeneration by Faith. Of Repentance.” In Institutes of the Christian Religion, translated by Henry Beveridge, 2:149–81. Edinburgh: The Calvin Translation Society, 1845.

Murray, John. “Repentance and Faith.” In Redemption—Accomplished and Applied, 106–16. Grand Rapids: Eerdmans, 1955.

Riddlebarger, Kim. “What Is Faith?” In Christ the Lord: The Reformation and Lordship Salvation, edited by Michael Horton, 81–105. Grand Rapids: Baker, 1992.

Warfield, Benjamin B. “Faith.” In Biblical Doctrines, vol. 2 of The Works of Benjamin B. Warfield, 465– 508. New York: Oxford University Press, 1932.

7.2. Other Resources

Adams, Richard. “How Are the Ordinary Means of Grace More Certainly Successful For Conversion, Than If Persons from Heaven or Hell Should Tell Us What Is Done There?” In Puritan Sermons, 4:??–??. Wheaton, IL: Richard Owen Roberts, Publishers, 1981.

Burgess, Daniel. “Wherein May We More Hopefully Attempt the Conversion of Younger People, than of Others?” Daniel Burgess Nichols, James. Puritan Sermons, Volume 4. Wheaton, IL: Richard Owen Roberts, Publishers, 1981.

Cairns, Alan. “Conversion.” Dictionary of Theological Terms, 111. Greenville, SC: Ambassador Emerald, 2002.

Greenhill, William. “What Must and Can Persons Do toward Their Own Conversion?” William Greenhill Nichols, James. Puritan Sermons, Volume 1. Wheaton, IL: Richard Owen Roberts, Publishers, 1981.

Lee, Samuel. “What Means May Be Used toward the Conversion of Our Carnal Relations?” Samuel Lee Nichols, James. Puritan Sermons, Volume 1. Wheaton, IL: Richard Owen Roberts, Publishers, 1981.

Lye, Thomas. “What May Gracious Parents Best do for the Conversion of Those Children Whose Wickedness is Occasioned by Their Sinful Severity or Indulgence?” Thomas Lye Nichols, James. Puritan Sermons, Volume 3. Wheaton, IL: Richard Owen Roberts, Publishers, 1981.

Smalley, S. S. “Conversion.” New Dictionary of Theology, ed. Sinclair B. Ferguson and J. I. Packer, 167. Downers Grove, IL: InterVarsity, 2000.

Smith, Gordon. Transforming Conversion: Rethinking the Language and Contours of Christian Initiation. Grand Rapids: Baker Academic, 2010.

Walter, James J. “Conversion,” The New Dictionary of Theology, ed. Joseph A. Komonchak, Mary Collins and Dermot A. Lane, 234. Collegeville, MN: Liturgical Press, 2000.

http://feeds.9marks.org/~r/9marks/blog/~3/dlhMkYsZMjE/conversion-talks-9marks-southeastern

Repentance

Μετανοέω: change one’s mind, feel remorse, repent, be converted

occurs 34 times in 32 verses

Μετάνοια: repentance, turning about, conversion; change of mind; change of heart; regret; 22 times in 22 verses

Both lemma:μετανοέω OR lemma:μετάνοια

ἐπιστρέφω: turn, return, turn back, turn around, go back;

Faith:

8. Bible Texts

8.1. Conversion

Soteriological Uses

Matthew 13:15: For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’

Mark 4:12: so that “they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.”

Luke 1:16–17: And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”

Luke 17:4: and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

Luke 22:32: but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.”

Acts 3:19: Repent therefore, and turn back, that your sins may be blotted out,

Acts 9:35: And all the residents of Lydda and Sharon saw him, and they turned to the Lord.

Acts 11:21: And the hand of the Lord was with them, and a great number who believed turned to the Lord.

Acts 14:15: “Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.

Acts 15:19: Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,

Acts 26:18–20: to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, ²⁰but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance.

Acts 28:27: For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’

2 Corinthians 3:16: But when one turns to the Lord, the veil is removed.

Galatians 4:9: But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? [apostasy]

1 Thessalonians 1:9: For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God,

James 5:19–20: My brothers, if anyone among you wanders from the truth and someone brings him back, ²⁰let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.

1 Peter 2:25: For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

2 Peter 2:22: What the true proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.” [apostasy]

8.2. Repentance

Matthew 3:2 and saying, “Repent, for the kingdom of heaven has come near.”

Matthew 3:8 Produce fruit in keeping with repentance.

Matthew 3:11 “I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.

Matthew 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven has come near.”

Matthew 11:20 Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent.

Matthew 11:21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Matthew 12:41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.

Mark 1:4 And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.

Mark 1:15 “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!”

Mark 6:12 They went out and preached that people should repent.

Luke 3:3 He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins.

Luke 3:8 Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham.

Luke 5:32 I have not come to call the righteous, but sinners to repentance.”

Luke 10:13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

Luke 11:32 The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and now something greater than Jonah is here.

Luke 13:3 I tell you, no! But unless you repent, you too will all perish.

Luke 13:5 I tell you, no! But unless you repent, you too will all perish.”

Luke 15:7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

Luke 15:10 In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”

Luke 16:30 “ ‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

Luke 17:3 So watch yourselves. “If your brother or sister sins against you, rebuke them; and if they repent, forgive them.

Luke 17:4 Even if they sin against you seven times in a day and seven times come back to you saying ‘I repent,’ you must forgive them.”

Luke 24:47 and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem.

Acts 2:38 Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.

Acts 3:19 Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord,

Acts 5:31 God exalted him to his own right hand as Prince and Savior that he might bring Israel to repentance and forgive their sins.

Acts 8:22 Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart.

Acts 11:18 When they heard this, they had no further objections and praised God, saying, “So then, even to Gentiles God has granted repentance that leads to life.”

Acts 13:24 Before the coming of Jesus, John preached repentance and baptism to all the people of Israel.

Acts 17:30 In the past God overlooked such ignorance, but now he commands all people everywhere to repent.

Acts 19:4 Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.”

Acts 20:21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus.

Acts 26:20 First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds.

Romans 2:4 Or do you show contempt for the riches of his kindness, forbearance and patience, not realizing that God’s kindness is intended to lead you to repentance?

2 Corinthians 7:9 yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us.

2 Corinthians 7:10 Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.

2 Corinthians 12:21 I am afraid that when I come again my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of the impurity, sexual sin and debauchery in which they have indulged.

2 Timothy 2:25 Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth,

Hebrews 6:1 Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God,

Hebrews 6:6 and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

Hebrews 12:17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done.

2 Peter 3:9 The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.

Revelation 2:5 Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.

Revelation 2:16 Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth.

Revelation 2:21 I have given her time to repent of her immorality, but she is unwilling.

Revelation 2:22 So I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways.

Revelation 3:3 Remember, therefore, what you have received and heard; hold it fast, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you.

Revelation 3:19 Those whom I love I rebuke and discipline. So be earnest and repent.

Revelation 9:20 The rest of mankind who were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood—idols that cannot see or hear or walk.

Revelation 9:21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts.

Revelation 16:9 They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him.

Revelation 16:11 and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done.

8.3. Faith

9. Word Study

Introduction: The New Testament teaching concerning repentance is an important issue in our day that needs fresh attention. Is repentance a necessary condition of salvation and a part of the gospel message that is to be proclaimed to sinners, or is faith alone the sole condition of salvation?³² Many today are claiming that repentance plays no part in initial salvation, and the part that it plays after conversion is certainly not an essential part. But as we will see, a close examination of the Scripture makes quite indisputable the fact that repentance is a necessary condition of salvation, a necessary fruit of salvation, and a vital part in the proclamation of the gospel message to sinners.

Vocabulary of Repentance

There are three primary words or roots that are used in the NT to convey the idea of repentance. They all basically communicate some kind of changing or turning in the soteriological sense described by the term “repentance,” although each has a unique focus on a certain aspect of that change.³³

Μετανοέω, μετάνοια:³⁴ The etymology of this root comes from two Greek words: μετά carrying the idea of change, and νοέω carrying the idea of thinking. Thus the main idea is a change in how one considers something. This is the most important word for the concept of repentance. It does not focus so much on repentance as an emotion (although it certainly is often present), but rather it deals with repentance as a whole with special focus on the change in thinking and purpose that is certain to result in a change of action.³⁵ The verb in the LXX is usually a translation of the word ~xn, referring to God changing His mind, or sometimes bwv, referring to a more visible change.
Μεταμέλομαι, μεταμέλεια, μετάμελος:³⁶ The etymology of these words comes from two Greek words: μετά carrying the idea of change, and μέλομαι carrying the idea of “having care or concern for something.” The main idea that results is a change in how one feels about something. Thus, these words carry either the emotional idea of “being sorry” or the intellectual idea of “changing one’s mind.” Although the word can be used of either, it is best characterized with the emotional idea. In Matthew 21:29 the son refused to obey his father, but then he felt sorry and decided to go work for him. Another example occurs in 2 Corinthians 7:8 where Paul says that he felt badly that he had caused the Corinthians sorrow. He then says that he no longer was sorry, because of the result that their sorrow had.³⁷ Hebrews 7:21 probably fits better with the cognitive change, which is a quotation of Psalm 110:4 declaring that the Lord “will not change His mind” concerning the Messiah as a priest after the order of Melchizedek. The emotional response is usually the result of a change of thinking about something. And that intellectual realization causes one to reanalysis previous actions and to emotionally respond to them as mistakes.³⁸ In the OT, the verb is nearly always a translation of the Hebrew verb ~xn in the Niphal, which means “to regret or be sorry.”
Στρέφω, ἐπιστρέφω, ἐπιστροφή, ἀποστρέφω:³⁹ The root στρέφω basically means “to turn,” while the prefixes evpi, and avpo, add the idea of turning “back” or “away from.” This word, when used soteriologically, focuses on the turning as a whole, and primarily on the resulting external, visible change of behavior—the intellectual and emotional change being more assumed.⁴⁰ These words almost always are the translation of the Hebrew verb bwv, which means “to turn back” or “to return.”

Definition of Repentance

Based on a summary of the above words and an analysis of the passages in which they occur, repentance may be theological defined as follows. Each aspect of repentance involves a change from a former way of thinking, feeling, and doing to a new way of thinking, feeling, and doing.

The twofold turn of repentance
1. Repentance is a turning away from “wicked ways” (Ac. 3:26; cf. Rev. 9:21), “vain things” (Ac. 14:15), “darkness” and “the dominion of Satan” (Ac. 26:18), “worthless elemental things” (Gal. 4:9), “idols” (I Thes. 1:9; cf. Rev. 9:20), and “dead works” (Hb. 6:1).
2. Repentance is a turning to “the light” (Ac. 26:18), “the Lord” (Ac. 9:35; 11:21; 2 Cor. 3:16), “God” (Ac. 15:19; 20:21; 26:18, 20), “a living God” (Ac. 14:15), “a living and true God” (1 Thes. 1:9), and “the Shepherd and Guardian of . . . souls” (1 Pet. 2:25).
The threefold change of repentance
1. Repentance is a change of thinking about oneself and about God.
2. Repentance is a change of feeling primarily about one’s sin and its offensiveness to God.
3. Repentance is a change of behavior—from a self-centered to a God-centered life.

The Collocative Themes of Repentance
1. Repentance as part of the content of gospel preaching: In Acts 14:15 Paul, preaching “the gospel,” tells men to “turn from . . . vain things to a living God” (cf. Mk. 1:14–15). This call to repentance is part of the invitation to experience the salvation of God. John the Baptist’s preaching was characterized by calls to repent, baptizing men as a demonstration of that repentance (Mt. 3:2, 8, 11; Mk. 1:4; Lk. 3:3, 8; Ac. 13:24). Jesus Himself continued that same message, calling on men to repent (Mt. 4:17; Mk. 1:15; Lk. 13:3, 5). This is part of the very reason that he came (Lk. 5:32). This preaching of repentance was in light of the fact that the kingdom had drawn near (ἤγγικεν; Mt. 3:2; Mk. 1:15; 4:17). This was Jesus’ message to the seven churches of the Revelation as well (2:5; 2:16; 3:3; 3:19). The disciples carried on this same message in their preaching, both in their ministry when Christ sent them out two by two (Mk. 6:12) and in their ministry after Christ’s ascension in fulfillment of His great commission (Lk. 24:47). The preaching of Peter (Ac. 2:38) and Paul (14:15; 17:30; 20:21; 26:20) in Acts gives further testimony that repentance is a part of the gospel to both Jews and Gentiles (15:19; 20:21). In addition, Paul even recounts in his testimony that his mission given to him from Christ was to preach that men “should repent and turn to God” (26:17–20).
2. Repentance as necessary due to human sin: The largest theme associated with repentance is that sin (and God’s holiness) is what makes it necessary. Jesus came not to call the righteous, but sinners to repentance (Lk. 5:32).⁴¹ Repentance is a message for sinners (Lk. 24:47; Ac. 2:38; 3:19, 26; 8:22; 17:29–30; 26:20).⁴² And because there is ultimately no one who is righteous before God apart from God’s salvation, all men are under obligation before God to repent—God commands “all men everywhere to repent” (Ac. 17:30; cf., Lk. 24:47; Ac. 26:20–21).⁴³
3. Repentance resulting in life and forgiveness: Another theme that emphasizes the necessity of repentance is what is promised to those who repent. Acts 11:18 makes this connection between repentance and life (τὴν μετάνοιαν εἰς ζωήν).⁴⁴ The forgiveness of sins is the most common promise of repentance (Ac. 2:38; 3:19; 8:22).⁴⁵ That forgiveness follows repentance is consistent with logic—God will not forgive anyone who is not willing to make a break with and turn from his sin. The Spirit is also promised to those who repent (Ac. 2:38).
4. Failure to repent resulting in perishing: That repentance is necessary for salvation is clear from explicit statements of what will happen to those who refuse to turn from their sin—“unless you turn and become like children, you will never enter the kingdom of heaven” (Mt. 18:3). Jesus emphasized this point in connection with the slaughter of the Galileans and the falling of the tower of Siloam by saying, “Unless you repent, you will all . . . perish” (Lk. 13:3, 5). Those who fail to repent will be judged by this same Jesus (Ac. 17:30–31; cf. 2 Pet. 3:9; Jam. 5:19–20; Rev. 2:5; 3:3). Jesus chides those cities who, in spite of tremendous privilege of being able to hear Jesus and see His miracles, refused to repent. For them it would be much worse than for those who had not had so great an opportunity (Mt. 11:20–21; Lk. 10:13; 11:32; cf. Mt. 12:41).
Biblical-Theological Analysis of Repentance
1. Word Occurrences: There are at least 85 NT references to repentance.
  1. By Division: (a) Gospels 35x (Mt. 13x; Mk. 4x; Lk. 17x; Jn. 1x); (b) Acts 20x; (c) Epistles 18x (Ro. 2x; 2 Co. 6x; Gal. 1x; 1 Thes. 1x; 2 Thes. 1x; Heb. 3x; Jam. 2x; 1 Pet. 1; 2 Pet. 1x); (d) The Revelation 12x
  2. By Author: (a) Luke 37x; (b) Matthew 13x; (c) John 13x; (d) Paul 11x; (e) Mark 4x; (f) Author of Hebrews 3x; (g) James 2x; (h) Peter 2x
2. Analysis of Word Occurrences
  1. The Gospels contain the largest amount of material on repentance, which is to be expected given their size and the fact that they are evangelistic in their content. Noteworthy is the fact that John’s Gospel has only one reference, and that in a quotation from the OT dealing with God’s blinding of the Jew’s so they would not repent. Also worthy of consideration is the number of occurrences in Luke’s Gospel (17x)—clearly a dominant theme for him.
  2. Acts continues right on the heels of Luke with the highest number of references to repentance out of all the NT books. This is consistent with the fact that Acts records the spread of the gospel to the nations. Repentance was clearly a part of that message.
  3. The Epistles have relatively little to say about repentance. This does not mean that repentance was only for the Jews and was no longer a part of the gospel message as some have suggested. The language of repentance is clearly there, but in a different mode of expression. In addition, the nature of the Epistles is quite different from the Gospels and Acts. The Gospels and Acts record the history of the early church and the spread of the gospel to unbelievers, while the Epistles are letters that were written to Christian people instructing them in the ways of obedience. This is sufficient to account for the diminished emphasis on repentance.⁴⁶
  4. The Revelation has a significant amount to say about repentance as well, much of which is addressed to the seven churches (2:5, 16, 21, 22; 3:3, 19). Many of the churches were living in rebellion and had allowed sin to come in. Thus there was this call to repent or judgment was sure to come. The rest of the occurrences deal with the rebellious who, because of the judgment that was coming upon them, only became more willfully unrepentant (9:20, 21; 16:9; 11).
Special Issues Concerning Repentance
1. Repentance and Baptism: Repentance is closely related to baptism in the preaching of John the Baptist, so much so that his baptism was called the baptism of repentance (βάπτισμα μετανοίας; Lk. 3:3; cf. Mt. 3:11; Mk. 1:4; Ac. 13:24; 19:4). This close connection between baptism and repentance occurs in Peter’s sermon in Acts 2:38 as well. Baptism was the outward testimony of inward repentance. This close relationship between baptism and repentance helps explain the even closer relationship between baptism and forgiveness. There are a few passage in the Gospels and Acts that seem to make forgiveness the result of baptism, however, it is best to see forgiveness connected with repentance—baptism only serving as an external manifestation of one’s repentance (Mk. 16:16; Ac. 2:38; 22:16).
2. The Relationship between repentance and faith: There are a number of passages where repentance and faith are parallel commands or are used in another corresponding fashion. For example, Mk. 1:15 records the command to “repent and believe in the gospel.” This was the same thing that John the Baptist preached when he baptized people with the baptism of repentance telling them to “believe in Him who was coming after Him” (Ac. 19:4). Paul declared this same “repentance toward God and faith in [the] Lord Jesus Christ” (Ac. 20:21).⁴⁷ One interesting note in connection with repentance and faith is that faith seems to always follow repentance in the listed order.⁴⁸ While this should not be taken too far, it is quite apparent that one cannot turn to Christ in faith until he has begun to change how he regards his sin and his needy condition (although the decisive turning and believing likely occur simultaneously).
3. Repentance as a gracious gift of God: The Scriptures often present repentance as a gracious gift of God (Ac. 3:26; 5:31; 11:18; 2 Tim. 2:25; cf. Rm. 2:4; 11:26), which accords with the biblical presentation of faith as well—both of which seem to be graciously granted through the regenerating work of the Spirit.⁴⁹ And since this repentance is ultimate a free gift of God’s grace, He is not under obligation to give it to anyone. That accounts for the language of potentiality in Acts 8:22 where Simon is told to “repent . . . and pray the Lord that, if possible, the intention of [his] heart may be forgiven.”⁵⁰ This same thing is addressed in 2 Timothy 2:25 where Christians are instructed to be kind and gently correct those in error “if perhaps God may grant them repentance leading to the knowledge of the truth.” It is ultimately God’s free decision to grant repentance to those whom He desires.
4. God’s desire for repentance: A favorite verse among many non-Calvinists is 2 Peter 3:9. Actually, only one part of the verse is quoted—“[God is] not willing than any should perish, but that all should come to repentance.” The rest of the verse suggests that God’s desire is for His Church to come to repentance. The reason that God delays His coming is for the benefit of His Church—He is longsuffering toward them, giving them time to repent.

Conclusion: Repentance is a vital part of the message of the NT and an essential part of the gospel. All faithful gospel preaching will contain this teaching of repentance (whether explicitly or implicitly), calling people to turn from sin and self-righteous unto God, holiness, and faith in Christ.

Notes

1. CH, 53. ↩

2. There are pre-conditions and post-conditions. Technically, repentance and faith are preconditions and obedience, sanctification, and perseverance in repentance and faith are post-conditions. There are also some aspects of repentance that follow faith. A change of mind, emotions, and will all happen instantly at regeneration, but the fruits of repentance, i.e., obedience, doesn’t start to play out until after the moment of conversion. ↩

3. New Dictionary of Theology, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 167. ↩

4. Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 873. ↩

5. D. Bloesch, “Conversion,” EDT, 2d ed. (Grand Rapids: Baker Academic, 2001), 296. ↩

6. D. Bloesch, “Conversion,” EDT, 2d ed. (Grand Rapids: Baker Academic, 2001), 296. ↩

7. RAA, 114. ↩

8. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids, MI: Zondervan, 2011), 578–79. ↩

9. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 577. ↩

10. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 578. ↩

11. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 578. ↩

12. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 580. ↩

13. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 581–82. ↩

14. RAA, 106. ↩

15. CH, 56. ↩

16. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 583. ↩

17. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 580. ↩

18. RAA, 112. ↩

19. RAA, 111. ↩

20. Mark 4:12 ↩

21. Martin Luther, Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences: October 31, 1517, electronic ed. (Bellingham, WA: Logos Bible Software, 1996). ↩

22. RAA, 109–110. ↩

23. RAA, 113. ↩

24. Acts 11:21: The Lord’s hand was with them, and a great number of people believed and turned to the Lord. ↩

25. They are motivated by an attempt to protect the gracious nature of salvation. Faith is contrasted with works, but repentance is in some sense akin to works. Nowhere does Scripture contrast repentance and works, except where it has dead works in view (i.e., Heb 6:1; Rev 2:22; 9:20). ↩

26. RAA, 113. ↩

27. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 578–79. ↩

28. Martin Luther, Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences: October 31, 1517, electronic ed. (Bellingham, WA: Logos Bible Software, 1996). ↩

29. Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids: Zondervan, 2011), 579. ↩

30. CH, 60. ↩

31. Benjamin B. Warfield, Biblical Doctrines, vol. 2 of The Works of Benjamin B. Warfield (Bellingham, WA: Logos Bible Software, 2008), 504. ↩

32. To ask this, in a sense, is to create a false dichotomy, for repentance and faith are in many ways synonymous. ↩

33. See the Venn diagram on page 5 for a graphical representation of their areas of primary emphasis and overlap. ↩

34. The verb μετανοέω occurs 34 times in the NT, 19 times in the OT, and an additional 5 times in the apocryphal books. The noun μετάνοια occurs 22 times in the NT, 1 time in the OT, and 6 times in the apocryphal books. ↩

35. Sorry that there are no examples here. As usual, I ran out of space. The margins and font size are already as small as I am allowed to go! ↩

36. The verb μεταμέλομαι occurs 6 times in the NT, 10 times in the OT, and 3 times in the apocryphal books. The noun μετάμελος does not occur in the NT, and only occurs 2 times in the OT and 1 time in the apocryphal books; the noun μεταμέλεια does not occur in the NT either, occurring only once in the OT and once in the apocryphal books. ↩

37. See also Matthew 21:32; and Matthew 27:3. ↩

38. As we will consider later, the order of progression seems to be intellectual, followed by emotional, followed finally by volitional—all of which result in a total change of behavior. A new understanding results in an emotional feeling of regret, which brings forth a determination to change the actions. The intellectual element does not necessitate the others being present, nor does the emotional necessitate the volitional. But the emotional requires the intellectual, and the volitional requires both of the others. ↩

39. The occurrences of these words are more difficult to figure, since a large number of them are non-theological. ↩

40. These words occur quite frequently in non-theological contexts and normal refer to someone turning physically to look at someone, speak to someone, etc. ↩

41. This statement of Jesus does not imply that the Pharisees really were righteous and did not need repentance. The point Jesus was making was that recognition of sinfulness is a necessary precondition for repentance, and since the Pharisees did not regard themselves as sinners, Christ’s call of repentance was not for them (cf. Lk. 15:7). ↩

42. See also Mk. 1:4; Lk. 3:3; 5:32; 15:7, 10; 17:3–4; 2 Cor. 12:21; Rev. 2:21–22; 9:20–21; 16:9, 11. ↩

43. This is not inconsistent with what Jesus said about not calling the righteous to repentance. Certainly the Pharisees could not repent until they saw themselves as the wicked sinners they were, but they still were certainly in need and under obligation to repent whether they recognized it or not. ↩

44. The force of eivj here is clearly a result idea (cf. 2 Tim. 2:25). ↩

45. Cf. Mk. 1:4; 4:12; Lk. 3:3; 24:47; Ac. 5:31; 26:18. ↩

46. Repentance is still a message for Christians, however. Christians should be continually repenting of their sins. ↩

47. Cf. Mt. 21:32; Ac. 11:21; 26:18; Heb. 6:1. ↩

48. This is true when the word for repentance is μετανοέω. It is also true of μεταμέλομαι, where the Jews did not “feel remorse to believe” (Mt. 11:32; τοῦ πιστεῦσαι is either result, purpose, or possibly just a simple connective idea would be best, although I prefer the result idea.). Where faith does follow repentance is it ἐπιστρέφω (Ac. 11:21). It is also worth noting that where μετανοέω and a form of στρέφω occur together, μετανοέω is always first (Ac. 3:19; 26:20). Consistent with this is that the turning of ἐπιστρέφω is preceded by a spiritual and intellectual awakening and illumination (Mt. 13:15; Mk. 4:12; Jn. 12:40; Ac. 26:18; Ac. 28:27). A tentative order might then be suggested: μετανοέω followed by μεταμέλομαι, then πιστεύω followed by ἐπιστρέφω (all preceded by ἀναγεννάω). ↩

49. I quickly admit that there is no explicit statement that connects regeneration and repentance in a cause-effect relationship, but there are numerous biblical arguments for such a conclusion, in addition to the fact that it offers a suggestion as to how God actually gives repentance. This also removes the oft hurled criticism that repentance cannot be a condition of salvation or salvation is by works. It is indeed something the sinner must do, but it is something that God graciously grants, and therefore is not a work that earns his salvation. ↩

50. It is not that Simon might truly repent and God refuse to forgive him, but that Simon might not be able to repent and therefore be unforgivable. Hebrews 6:6 makes the point that a true apostate cannot repent of his apostasy, and therefore cannot find forgiveness. God is the sovereign dispenser of repenting grace. ↩