Three Views on Repentance

However, before we proceed any further, let us thoroughly unpack the aforementioned definition, which comprises three essential elements. Firstly, when we speak of repentance as a conversion of life to God, we demand more than mere external actions. We require a profound transformation within the depths of one's soul, wherein the old nature is stripped away, making room for the production of fruits worthy of this spiritual renewal. This notion finds resonance in the prophet's command for those he exhorts to repentance to possess a new heart. Even Moses, in his exhortation to the people of Israel regarding true conversion, repeatedly emphasizes the necessity to turn their hearts and souls wholly towards God. The prophets too employ this expression with great frequency (Ezekiel 18:30-31). However, it is in the fourth chapter of Jeremiah that we find a particularly illuminating passage through which we may grasp the true nature of repentance. There, God speaks in this manner: "Israel, if you turn, turn to me. Remove the evil of your deeds from before my eyes. Cease to do evil, learn to do good" (Jeremiah 4:1-4). Here, we witness the affirmation that in order to embark upon a path of righteousness, one must begin by uprooting all impiety from the depths of the heart. It is for this reason that Isaiah mocks the hollow endeavors of the hypocrites in his time, who sought to reform their lives externally, while neglecting the crucial task of breaking free from the chains of impiety that ensnared their hearts. In another passage, Isaiah masterfully illustrates the kind of works that ought to flow from true repentance (Isaiah 58:1-14).

Now, let us turn our attention to the second aspect. We have stated that repentance arises from a genuine fear of God. Indeed, before the conscience of a sinner can be led to repentance, it must first be stirred by the weight of God's judgment. When the thought takes hold in the depths of the human heart that one day God will ascend His throne of judgment, demanding an account of all our deeds and words, it becomes an incessant goad, relentlessly urging and compelling the wretched sinner to embrace a new life. This relentless awareness of impending judgment leaves no room for respite or tranquility, but rather, it drives the sinner to continually strive towards a transformed existence, that they may stand securely before the judgment seat. Hence, when scripture exhorts us to repentance, it frequently serves as a reminder that God will one day judge the world. Consider the words of Jeremiah: "lest my wrath go forth like fire, and burn with none to quench it, because of your evil deeds" (Jeremiah 4:4). Similarly, in St. Paul's sermon to the Athenians, he proclaims that God, having permitted people to walk in ignorance, now commands all to repent, for He has appointed a day on which He will judge the world in righteousness (Acts 17:30–31). Numerous other passages echo this sentiment. At times, scripture even underscores the reality of divine judgment through historical events, serving as a sobering reminder to sinners that greater suffering awaits them if they do not mend their ways in due time. We find an example of this in the twenty-ninth chapter of Deuteronomy (Deuteronomy 29:23).

Now, as the commencement of our conversion to God entails a deepseated abhorrence and dread of sin, the apostle rightly asserts that godly sorrow is the catalyst for repentance. He refers to it as "godly sorrow" (2 Corinthians 7:10), for it is not merely a fear of punishment, but a profound aversion and condemnation of sin itself. This sorrow arises from the understanding that sin is displeasing to God, and thus, we despise and detest it with every fiber of our being.

Let us now delve into the third aspect, wherein we assert that repentance encompasses two fundamental components: the mortification of the flesh and the vivification of the spirit. While the prophets, in their simplicity, conveyed these truths to a people enveloped in ignorance, their teachings aptly expound upon the essence of repentance. They proclaimed, "Cease to do evil and devote yourselves to good," and beckoned, "Cleanse yourselves from your filth, forsake your perverse ways, learn to do good, pursue righteousness and mercy" (Psalm 34:14; Isaiah 1:16-17), and so on. By calling individuals to turn away from malevolence, they demanded nothing less than the crucifixion and demise of the entire sinful nature within them. However, let us not underestimate the arduousness of this commandment, for it necessitates the complete abandonment of self and the annihilation of our very being. To truly put the flesh to death (Romans 8:13), we must renounce everything that is of ourselves and allow it to be reduced to nothingness. You see, every inclination and emotion stemming from our fallen nature stands in opposition to God and acts as an adversary to His righteousness. Therefore, our initial step towards obedience to the law requires the renunciation of our nature and the relinquishment of our own will. Moreover, the prophet's words also signify the renewal of life through subsequent actions, such as righteousness, justice, and mercy. Engaging in external deeds alone would prove insufficient unless our souls first cultivate a genuine love and inclination towards them. This transformation occurs when God's Spirit, in His holiness, remodels our souls, guiding them towards new thoughts and affections, rendering them unrecognizable compared to their former state. Both mortification and vivification find their source in our union with Christ. Indeed, if we are true participants in His death (Romans 6:3ff), the power of His sacrifice crucifies our old selves, putting to death the accumulation of sin within us, and weakening the stronghold of corruption in our original nature. And if we partake in His resurrection, we are resurrected to a new life that aligns with God's righteousness. It is through communion with Christ that these transformative processes unfold within us.

In essence, repentance can be understood as a spiritual rebirth—a process aimed at restoring the divine image within us, an image that was obscured and all but erased through Adam's transgression. The apostle aptly describes this transformation as the removal of the veil from our eyes, allowing us to reflect God's glory and be transformed into His likeness through the work of His Spirit. He urges us to be renewed in our inner selves, to put on the new self created in God's image, characterized by righteousness and true holiness (2 Corinthians 3:18; Ephesians 4:23-24; Colossians 3:10). Through this regeneration, accomplished by the grace of Christ, we are reinstated into God's righteousness, from which we were excluded by the sin of Adam. It pleases God to restore, in their entirety, all those whom He adopts into the inheritance of eternal life, reclaiming them as His own.