What Is Repentance? A Biblical and Theological Study
Jack Kettler
Abstract
This study examines the biblical doctrine of repentance as an essential, Spirit-wrought turning from sin to God, inseparable from faith and requisite for salvation. Drawing on key Old and New Testament texts, a lexical analysis of “metanoeō”, “metamelomai”, and “metanoia”, the Westminster Shorter Catechism, and representative commentarial traditions, the article demonstrates that repentance is both a sovereign gift of God and a genuine human response. It distinguishes between corporate and individual calls to repentance, delineates the marks of authentic repentance, and argues that “repentance unto life” precedes and accompanies entrance into the life of God. The study concludes that the gospel summons to repent is real and urgent, yet all glory for regeneration, repentance, and perseverance belongs to divine grace alone.
Introduction
Following a prior examination of the doctrine of sin, the present study turns to the scriptural teaching on repentance. While far from exhaustive, the analysis surveys representative passages, offers a working definition, and considers both the lexical and theological dimensions of the concept. The absence of sustained preaching on repentance in certain contemporary ecclesial contexts is regrettable, inasmuch as Scripture presents repentance as indispensable to salvation. Without repentance and faith, there is no hope of salvation. Numerous texts address the subject directly; several are examined below.
Scriptural Foundations
The necessity of repentance is attested across the canon:
“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13)
“Bring forth therefore fruits meet for repentance.” (Matthew 3:8)
“From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” (Matthew 4:17)
“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.” (Acts 3:19)
“For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” (2 Corinthians 7:10)
“Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” (Revelation 3:3)
“When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.” (Acts 11:18)
These passages establish that repentance is requisite for salvation. Without repentance and faith, there is no hope of salvation.
A Working Definition
Repentance may be defined as “A God-worked change within the sinner whereby he hates his sin and becomes genuinely sorry for it, turns from his sin to Christ, committing himself to walk in obedience to Him.” Two correlative impossibilities follow: repentance without faith, and faith without repentance.
Not every apparent manifestation of grace is necessarily authentic, as the apostle indicates:
“They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” (1 John 2:19)
This observation undergirds the apostolic exhortation:
“Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1 Corinthians 10:12-13)
Characteristics of True Repentance
True repentance exhibits the following marks, each attributable to the work of the Holy Spirit:
1. Conviction of sin brought about by the illumination of the Holy Spirit.
2. Grieving for sin caused by the softening of the heart through the work of the Holy Spirit.
3. Longing to be freed from and hating sin, evidencing the regeneration caused by the work of the Holy Spirit.
4. Putting away and resisting sin by battling the Devil and the flesh with the new nature and power of the Holy Spirit.
Lexical Analysis of the Terminology of Repentance
A detailed examination of the relevant Greek terms is instructive.
REPENT, REPENTANCE
A. Verbs.
1. METANOEO, lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to perceive”; nous, “the mind, the seat of moral reflection”), in contrast to pronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,” always, in the NT, involving a change for the better, an amendment, and always, except in Luke 17:3, 4, of “repentance” from sin. The word is found in the Synoptic Gospels (in Luke, nine times), in Acts five times, in the Apocalypse twelve times, eight in the messages to the churches, 2:5 (twice), 16, 21 (twice), RV, “she willeth not to repent” (2nd part); 3:3, 19 (the only churches in those chapters which contain no exhortation in this respect are those at Smyrna and Philadelphia); elsewhere only in 2 Cor. 12:21. See also the general Note below.
2. METAMELOMAI, as in No. 1, and melo, “to care for,” is used in the passive voice with middle voice sense, signifying “to regret, to repent oneself,” Matt. 21:29, RV, “repented himself”; v. 32, RV, “ye did (not) repent yourselves” (KJV, “ye repented not”); 27:3, “repented himself”; 2 Cor. 7:8 (twice), RV, “regret” in each case; Heb. 7:21, where alone in the NT it is said (negatively) of God.
B. Adjective.
AMETAMELETOS, “not repented of, unregretted” (, negative, and a verbal adjective of A, No. 2), signifies “without change of purpose”; it is said (a) of God in regard to his “gifts and calling,” Rom. 11:29; (b) of man, 2 Cor. 7:10, RV, “[repentance (metanoia, see C)] … which bringeth no regret” (KJV, “not to be repented of”); the difference between metanoia and metamelomai, illustrated here, is briefly expressed in the contrast between “repentance” and “regret.”
C. Noun.
METANOIA, “afterthought, change of mind, repentance,” corresponds in meaning to A, No. 1, and is used of “repentance” from sin or evil, except in Heb. 12:17, where the word “repentance” seems to mean, not simply a change of Isaac’s mind, but such a change as would reverse the effects of his own previous state of mind. Esau’s birthright-bargain could not be recalled; it involved an irretrievable loss. As regards “repentance” from sin, (a) the requirement by God on man’s part is set forth, e.g., in Matt. 3:8; Luke 3:8; Acts 20:21; 26:20; (b) the mercy of God in giving “repentance” or leading men to it is set forth, e.g., in Acts 5:31; 11:18; Rom. 2:4; 2 Tim. 2:25. The most authentic mss. omit the word in Matt. 9:13 and Mark 2:17, as in the RV. Note: In the OT, “repentance” with reference to sin is not so prominent as that change of mind or purpose, out of pity for those who have been affected by one’s action, or in whom the results of the action have not fulfilled expectations, a “repentance” attributed both to God and to man, e.g., Gen. 6:6; Exod. 32:14 (that this does not imply anything contrary to God’s immutability, but that the aspect of His mind is changed toward an object that has itself changed, see under RECONCILE). In the NT the subject chiefly has reference to “repentance” from sin, and this change of mind involves both a turning from sin and a turning to God. The parable of the Prodigal Son is an outstanding illustration of this. Christ began His ministry with a call to “repentance,” Matt. 4:17, but the call is addressed, not as in the OT to the nation, but to the individual. In the Gospel of John, as distinct from the Synoptic Gospels, referred to above, “repentance” is not mentioned, even in connection with John the Baptist’s preaching; in John’s gospel and 1st epistle the effects are stressed, e.g., in the new birth, and, generally, in the active turning from sin to God by the exercise of faith (John 3:3; 9:38; 1 John 1:9), as in the NT in general.¹
Corporate and Individual Calls to Repentance
Scripture distinguishes between corporate and individual summonses. Prophets address nations and Israel collectively, whereas the apostolic proclamation is characteristically personal.
“To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened.” (Jeremiah 26:5) (National call to Israel)
“So, they [the apostles] went out and proclaimed that people should repent.” (Mark 6:12) (Personal call)
“When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.” (Acts 11:18)
Repentance unto Life
The phrase “repentance unto life” invites further clarification. The Westminster Shorter Catechism provides a concise formulation:
Question 87
“Q: What is repentance unto life?
A: Repentance unto life is a saving grace,¹ whereby a sinner, out of a true sense of his sin,² and apprehension of the mercy of God in Christ,³ doth, with grief and hatred of his sin, turn from it unto God,⁴ with full purpose of, and endeavour after, new obedience.⁵”
Scriptural proofs to the answer of the question:
1. Acts 11:18. When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.
2. Acts 2:37-38. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
3. Joel 2:13. “And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.”
4. Jeremiah 31:18-19. “I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.”
5. 2 Corinthians 7:11. “For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.” And Psalm 119:59: “I thought on my ways, and turned my feet unto thy testimonies.”
The commentarial tradition on Acts 11:18 corroborates this understanding. Matthew Henry observes:
“11:1-18 The imperfect state of human nature strongly appears, when godly persons are displeased even to hear that the word of God has been received, because their own system has not been attended to. And we are too apt to despair of doing good to those who yet, when tried, prove very teachable. It is the bane and damage of the church, to shut out those from it, and from the benefit of the means of grace, who are not in everything as we are. Peter stated the whole affair. We should at all times bear with the infirmities of our brethren; and instead of taking offence, or answering with warmth, we should explain our motives, and show the nature of our proceedings. That preaching is certainly right, with which the Holy Ghost is given. While men are very zealous for their own regulations, they should take care that they do not withstand God; and those who love the Lord will glorify him, when made sure that he has given repentance to life to any fellow-sinners. Repentance is God’s gift; not only his free grace accepts it, but his mighty grace works it in us, grace takes away the heart of stone, and gives us a heart of flesh. The sacrifice of God is a broken spirit.”²
Henry’s assertion is particularly significant.
“Repentance is God’s gift; not only his free grace accepts it, but his mighty grace works it in us, grace takes away the heart of stone, and gives us a heart of flesh.”
Matthew Poole concurs:
“They held their peace; they were fully satisfied with the reason St. Peter had given them of his admitting the Gentiles unto baptism, and fellowship with him; wisely inferring from what Peter had said, that what he had done was of God, who was to be acknowledged in it.
Then hath God also to the Gentiles granted repentance: repentance is the gift of God, as well as faith, or any other grace, 2 Timothy 2:25; nor can the greatest guilt affect the heart with true godly sorrow, until God hath quickened it. It is called repentance unto life, because God hath appointed that it should precede our entrance into life.”³
Poole’s observation is likewise noteworthy: “God also to the Gentiles granted repentance: repentance is the gift of God, as well as faith, or any other grace…”
From these comments, one may conclude with the apostle:
“For the gifts and the calling of God are irrevocable.” (Romans 11:29)
Ellicott’s Commentary for English Readers states:
“(29) Without repentance. —Not to be revoked or withdrawn, not even to be regretted.”⁴
“Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:4, NKJV).
Repentance as Divine Gift and Human Act
Repentance is simultaneously a gift of God and an act of man. Human beings are commanded to repent and to exercise faith, yet Scripture teaches that both repentance and faith are gifts of God. That repentance is a gracious gift in no way condones or excuses the practice of sin.
“And the times of this ignorance God winked at; but now commandeth all men everywhere to repent.” (Acts 17:30)
Conclusion
The biblical witness consistently presents repentance as both indispensable and gracious. It is not optional for salvation, nor is it a human achievement that precedes or earns divine favor. Rather, as the passages surveyed, the lexical evidence, the catechetical formulation, and the commentarial tradition affirm, repentance unto life is a saving grace wrought by the Holy Spirit. God commands all people everywhere to repent (Acts 17:30), and the summons is genuine; yet the ability to respond arises from the same sovereign mercy that regenerates the heart, grants faith, and preserves the believer.
Authentic repentance is marked by Spirit-illumined conviction, grief over sin, hatred of sin, and a decisive turning to Christ in new obedience. Apparent professions that lack these marks, or that fail to persevere, reveal that they never belonged to the regenerate (1 John 2:19). Conversely, where God has granted repentance unto life, the gifts and calling of God remain irrevocable (Romans 11:29).
Thus, the believer does not glory in the act of repentance but in the God who grants it. As John Newton’s hymn rightly confesses, “’Twas grace that taught my heart to fear.” The same grace that convicts also cleanses and keeps. Salvation is not by works of righteousness we have done, but according to God’s mercy, “by the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5). In this light, the call to repent is both urgent and hopeful: urgent because without it there is no salvation, and hopeful because the God who commands repentance also freely bestows it for Christ’s sake.
Notes
1. W. E. Vine, “An Expository Dictionary of New Testament Words” (Iowa Falls, Iowa: Riverside Book and Bible House), pp. 951–953.
2. Matthew Henry, “Matthew Henry’s Concise Commentary”, Acts (Nashville, Tennessee: Thomas Nelson), p. 1735.
3. “Matthew Poole’s Commentary on the Holy Bible” (Peabody, Massachusetts: Hendrickson Publishers, 1985), p. 421.
4. Charles John Ellicott, “Bible Commentary for English Readers”, Romans, Vol. 2 (London, England: Cassell and Company), p. 240.
Declaration
“For transparency, I note that I used Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining the manuscript’s clarity and grammar, as indicated in the article’s attribution. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler
“For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.” (2 Corinthians 10:4-5)
