Meaning of REPENTANCE

Words that in modern languages express a central truth in the history of God's Revelation to men.

In both biblical Hebrew and Greek there are several words to express the sinner's conversion to God. The need for repentance to enter the kingdom of God is something that the New Testament clearly affirms (Mt. 3:8; Luke 5:32; Acts 5:31; 11:18; 26:20; Rom. 2: 4, etc.).

In the Old Testament, this term is also applied to God, showing how God, in his rule over the earth, expresses his own feelings about the events that take place on it.

But this does not clash with his omnipresence. There are two senses in which repentance is spoken of with respect to God.

(1) Concerning his own creation or designation of objects which afterwards do not correspond to his glory. He repented for having made man on the earth and for having made Saul king over Israel (Gen. 6:6, 7; 1 Sam. 15:11, 35).

(2) Concerning punishments which he has threatened or blessings which he has promised. When Israel turned from her evil ways and sought God then God repented of the punishment He had ordained (2 Sam. 24:16, etc.).

On the other hand, the promises to bless the people of Israel when they were in the land were conditional on their obedience, so that God, if they did evil, would repent of the good He had promised them. both to Israel and, indeed, to any other nation (Jer. 18:8-10).

Then he would alter the order of his dealings with them. As for Israel. the Lord goes so far as to say: “I am tired of repenting” (Jer. 15:6). Human responsibility, as well as divine government, comes into all of this.

But God's "unconditional promises," given to Abraham, Isaac, and Jacob, are not subject to repentance. “For the gifts and calling of God are irrevocable” (Rom. 11:29).

«God is not a man that he should lie, nor a son of man that he should repent. He said, and he won't he? He spoke, and he will not execute it? » (Num. 13:19; 1 Sam. 15:29; Mal. 3:6).

And this must be maintained with respect to every purpose of his will.

With respect to man, repentance is the necessary precursor to his experience of God's grace. Two reasons for repentance are presented: the goodness of God leading to repentance (Rom. 2:4), and the coming judgment, on account of which God now commands all men to repent (Acts 17: 30, 31); but it is of His grace and for His glory that this door of return to Him is opened (Acts 11:18).

He brings man to himself in his grace on the basis that his justice has been safeguarded by the death of Christ. Hence the divine testimony is "of repentance toward God, and of faith toward our Lord Jesus Christ" (Acts 20:21).

Repentance has been defined as “a change of mind toward God that leads to judgment of oneself and one's actions” (1 Kings 8:47; Ezek. 14:6; Mt. 3:2; 9:13; Luke 15:7; Acts 20:21; 2 Cor. 7:9, 10, etc.). This would not be possible if it were not for the recognition that God is merciful.

Repentance is also spoken of in relation to a change of thought and action where there is no evil to repent of (2 Cor. 7:8).

In apostolic preaching, repentance is one of the central themes; Since the preaching of Jesus we find it as one of the demands of the kingdom, and on the day of Pentecost, in his sermon, Peter ends by inviting his listeners to repent of their sins and convert to Christ (Acts 3:19; 2 Cor. 7:9; Heb. 6:1; Rev. 2:21).

In the New Testament the word “repentance” is generally a translation of the word “metanoia,” which means a change of attitude, a change of mind or plan of life (Matt. 3:2; 4:17). ; 11:20; Mr. 1:15; 6:12; Luke 10:13; 11:32; Acts 2:38; 8:22; 17:30; 2 Cor. 12:12; Rev. 2: 5, 16).

These and many other passages of the New Testament indicate to us the centrality of this reality and this doctrine in the message of Christ and the apostles.

The translation of "metanoia" by "penance" that some Roman Catholic editions make is not only an error, but it contradicts the New Testament.