True Repentance, part 5: The Fruit of True Repentance (2 Cor. 7:11)

Richard Sibbes described repentance as: “not a little hanging down our heads . . . but a working our hearts to such grief as will make sin [itself] more odious unto us than punishment, until we offer an holy violence against it.” Many can, upon grief over their sin, confess it to God and seek forgiveness. This may be genuine; however, it is not complete. The fruit of true repentance can clearly be identified in the way in which sin is forsaken. Often it involves a “radical amputation” (Mt. 5:29-30). Jay Adams says that forsaking sin involves: "1. A willingness to deny or say no (as Christ puts it) to selfish desires, either sinful in themselves or sinful as taking priority above Christ and His kingdom. 2. An actual breaking with the past practice, situation, or persons involved in the sin. 3. Setting up a structure that will make it difficult to fall into the same sin again.” This is the process of mortification.

Paul gave evidence of the fruit of true repentance in 2 Corinthians 7:11: "For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter." Paul commended the Corinthians for their 1) earnestness in having a serious and right attitude toward the grievous nature of their sin, and their 2) eagerness to clear themselves by rectifying their faults. He praises their 3) indignation and hatred of their sin and 4) fear of God and possibly him. Paul also rejoiced to see their 5) longing to be reconciled to God, and their 6) zeal for which they pursued Christ. Paul also commends their 7) punishment. This word is more appropriately rendered “vengeance, vindication, or desire to see wrong avenged.” It denotes the desire to make reparation and restitution for their sin. Each of these gives evidence to the genuineness of their repentance and should also be part of every Christian’s process of forsaking sin.

Going back to the example of Peter, he showed the authenticity of his repentance. Peter confessed his sin, returned to the disciples, and ran to the tomb when he heard that Jesus’ body was gone. When he saw Christ on the shore, he leapt from the boat and swam to him. He affirmed his devotion to Christ and willing obedience to shepherd God’s flock three times. And the rest of his life was lived, though not perfectly, in obedience to Christ as he proclaimed the gospel in the midst of opposition, beatings, imprisonment, and even death. Thus, unlike Judas, Peter proved his repentance to be true.

What does your repentance look like? Are you truly grieved over your sin? You you feel the same way about it that God does? Have you taken measures to keep yourself from falling back into it? Have you confessed it to everyone whom you have sinned against? Did you reconcile with them? Are you willing to accept whatever retribution is necessary to restore your relationship to God and to others? Are you zealously seeking Christ, or are you just trying to get yourself out of a difficult situation? Are you growing in intimacy with the Lord? Are you willing to follow Christ wherever he leads? I ask myself these types of questions daily. I pray that by God's grace we all might put to death that which is earthly in us and put on, as God's chosen ones, holy and beloved, that which is pleasing to him (Col. 3:5-17). May we all seek the things that are above. May we delight in our Risen Lord, Jesus Christ (Col. 3:1-4). This can only be done through true repentance and faith.

Grace and peace,
Chet

True Repentance, part 4: What is it?

In Sinclair Ferguson's helpful book The Christian Life, he defines repentance as: 1) inseparable from faith. 2) It is a turning from sin to God, which is 3) rendered in the heart and produces outward effects. 4) Repentance takes place not just at conversion, but is a life-long process of reconciliation to God. To understand repentance more fully, one must look at each of these in turn. First, repentance is inseparable from faith. If our faith is genuine, it will be truly penitent. If our repentance is genuine, it will be truly believing. Bruce Demarest says that “repentance and faith are related to one another as two sides of a coin. They are interdependent responses, each incomplete without the other.” Jesus said in Mark 1:15: “repent and believe in the gospel.” In addition, Paul said to the elders at Ephesus, “I did not shrink from declaring to you anything that was profitable…testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:20-21). Repentance is only truly evangelical when it is based upon faith in Jesus Christ.

Second, repentance is described as a turning from sin to God. In order to turn from sin to God, one must first comprehend his sin in light of God’s revelation of himself. He must confess his sin by acknowledging it to God and agree with God regarding its nature. And he must choose not to pursue that sin any longer but to pursue Christ. Paul affirmed the Thessalonians repentance to be genuine because they “turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes. 1:9-10). This turning includes living no longer for self, but for Christ. “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:14-15). One must turn away from sin and toward Christ. Both of these must be in place. To simply turn away from sin is placing trust in one’s own ability to mortify sin which will inevitably fail. One must also pursue Christ if this turning away from sin is to be complete.

Third, repentance is an inward change that produces outward effects. Repentance must begin within. In Joel 2:13, God says to Israel, “rend to me your hearts, not your garments.” Psalm 34:18 says “The Lord is near to the brokenhearted and saves the crushed in spirit.” Those whose hearts are plagued by godly grief will respond in confession and then bear fruit in keeping with repentance (Luke 3:8). This inward change that produces outward fruit can be seen in Psalm 51. In verses 1-12, David humbly confessed his sin to God and asked for forgiveness. David acknowledged that it is God who cleanses and renews hearts. All the sacrifices of men are insufficient if God does not restore those who are truly broken (v. 16-17). In response to God’s forgiveness and the occurrence of this inward change, David then promised to teach transgressors God’s ways, declare God’s praise, and offer right sacrifices (v. 13-15, 18-19).

Fourth, repentance takes place not just at conversion, but is a life-long process of reconciliation to God. Martin Luther said: “When the Lord and Master Jesus Christ said, “Repent,” he intended that the entire life of believers should be repentance. This word repentance cannot be understood to mean the sacrament of penance, or the act of confession and satisfaction administered by the priests. Yet it does not mean inward repentance only, as there is no inward repentance that does not manifest itself outwardly through various mortifications of the flesh. The penalty of sin, therefore, continues so long as hatred of self, or true inward repentance, continues, and it continues until our entrance into the kingdom of heaven." Just as faith is continual trust in Christ throughout life, so also repentance is a constant part of Christian living. Paul spoke of the continual need for Christians to walk in the Spirit in order to not gratify the desires of the flesh (Gal. 5:16-25). Although Christians are justified upon faith and repentance at conversion, life is a process of sanctification whereby they are dying to the flesh (mortification) and made alive in Christ through the Spirit (vivification). Because Christians still battle with their remaining sin nature, they must continue to identify and repent of sin in their lives.

Unfortunately, churches often make little of this fact. Richard Lovelace stated that: "It is therefore not surprising that many congregations which are full of regenerate people are nevertheless not very alive spiritually, since spiritual life demands metanoia, a new mind of repentance, and this requires more than an initial setting of the heart against the shallow expressions of sin which the believer is aware of at the time of conversion . .. Most congregations of professing Christians today are saturated with a kind of dead goodness . . . surface righteousness which does not spring from faith and the Spirit’s renewing action, but from religious pride and conditioned conformity to tradition." Rather than gambling as lukewarm Christians (Rev. 3:15-16), believers must put to death the deeds of the body, through the Spirit, by repenting of and forsaking sin and living to Christ (Rom 8:12-13).

In faith-filled obedience may we continually turn our hearts from sin and seek the Lord with all that we are: heart, mind, soul, and strength. Next up in the True Repentance series, the finale: The Fruit of Repentance.

True Repentance, part 3: The Insufficiency of Penance

Penance is a personal, outward attempt by a guilty party, upon recognition of his culpability, to make a satisfaction to God for his wrongdoing. In the Roman Catholic Church, it was meant to be preceded by contrition (sorrow) and confession (Council of Trent, Canons on Penance, Canon 4 [1551]). Although Protestant Christians reject the Catholic penitential system as an unbiblical attempt to add to the completed work of Christ, many professed believers erringly endeavor to compensate for their sins through penance. Penance, at its core, is a faithless act. It can be performed by believer and unbeliever alike. One who attempts to make a satisfaction for his own sin apart from repentance and trust in Christ’s ability to atone is acting in unbelief, even if he feels sorrow and confesses. Penance demonstrates a trust in man’s ability to appease God, rather than Christ’s.

Furthermore, acts of penance are simply an external means to please God without any true desire for change. Feeling a sense of worldly grief, many seek to absolve themselves of the guilt and consequences of sin by an outward pious action without ever focusing on “the inward renewal of the mind, which bears with it the true correction of life (Calvin, Institutes, 3.4.1, p 623).” Those who resort to penance are not dissatisfied with the corruptness of their hearts which produce sin. They only want freedom from the results of their sin. Stuart Scott adds that penance focuses on: 1) what the person wants rather than what God wants, 2) what the person does rather than on what Christ has done on their behalf, 3) a semi-public display versus a private display before God and 4) a human priest or advocate. Without concern for the way God desires reconciliation, the one who resorts to penance attempts to make restitution for his sin on his own terms.

Both Judas and Saul were guilty of performing penance. Judas indeed felt sorry for his betrayal, but instead of repenting, he tried to justify himself by returning the money and confessing to the Pharisees. Rather than humbling himself before God and seeking to reconcile to him on his terms, Judas did it his own way by taking his life. Saul confessed his sin and begged Samuel to go out with him so that he could worship God. But his heart was not changed. He still feared man.

There are numerous other biblical examples of attempts to appease God through penance (a few examples are Zech 7:5-14; Jer 14:10-12; Hos 6:1-6; Lk 18:9-14). Israel attempted to merit God’s favor by fasting in Isaiah 58. In verse 1, God told Isaiah to declare to Israel their transgression. This is in spite of the fact that they: “seek me daily and delight to know my ways…they ask of me righteous judgments; they delight to draw near to God” (v. 2). The people wondered why God had not seen their fast. They assumed that they had humbled themselves, yet God did not respond. Why? It is because they were still transgressing They were unrighteous, having forsaken God’s judgments (v. 2). They sought their own pleasure, fought each other, and oppressed their workers (v. 3-5). Although they were keeping the religious rituals of the Law, and even showing contrition through fasting, their hearts were not changed. In the rest of the chapter God proclaims that he chooses the fast that shows compassion on others. This is the fast of the truly penitent. If the Israelites would love their neighbors, God would be present with them to protect, provide for, and guide them.

Are you attempting to outwardly appease God? Are you trying to come to him on your own terms rather than on his? Are you efforts external rites rather than inward change? Are you seeking to atone for your sins or are you truly resting in the sufficient blood of Christ? David said in Psalm 51:16-17, "For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise." May we not seek to cover our sin by our own feable efforts, but let us mourn over and hate our sin as we run to and rest in the only sacrifice that can truly atone for our transgressions: the precious blood of Jesus Christ.

True Repentance, part 2: Godly Grief versus Worldly Grief

If we are to know whether or not our repentance is genuine, we must first examine the nature of our sorrow. Is our grief godly or carnal? The passage which gives the clearest demarcation of true remorse and worldly sorrow is 2 Corinthians 7:8-10:

8 For even if I made you grieve with my letter, I do not regret it- though I did regret it, for I see that that letter grieved you, though only for a while. 9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief, so that you suffered no loss through us. 10 For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.

Grief goes beyond mere emotions. It is not uncommon to feel guilt, shame, or regret when caught in a sin. Yet true grief is identified by one’s response to it. If one is godly, the shame that he experienced will lead him to humble himself before God. He will recognize that he has disgraced God and will earnestly desire to be restored to him. Mourning loss of communion between himself, God and others, he will grow to hate his sin. As William Cowper said “I hate the sin that made thee mourn and drove thee from my breast.” His grief will lead to repentance, which will result in salvation without regret. This occurs because the godly man turns away from his sin and focuses on the pardoning grace of God. He will recognize that he has received God’s mercy and forgiveness of his sin. John Calvin puts it this way:

“The sorrow of the world is, when men despond in consequence of earthly afflictions, and are overwhelmed with grief; while sorrow according to God is that which has an eye to God, while they reckon it the one misery — to have lost the favor of God; when, impressed with fear of His judgment, they mourn over their sins. This sorrow Paul makes the cause and origin of repentance. This is carefully to be observed, for unless the sinner be dissatisfied with himself, detest his manner of life, and be thoroughly grieved from an apprehension of sin, he will never betake himself to the Lord.”

Therefore godly grief is that remorse or sorrow which leads one to humbly repent to God. In the previous example of Peter in part 1, John 21 portrays his intimate restoration to Christ. Peter’s godly grief over denying him three times results in his humble triadic affirmation to shepherd Jesus’ flock.

Conversely, Paul describes worldly grief as leading to death. All emotions of shame and regret do not result in a humble repentance for those who experience ungodly sorrow. Instead, worldly grief leads to death because there is no restoration to God. Stuart Scott says that:

“Shallow remorse can involve: 1) sorrow over getting caught and being found out, 2) sorrow over the consequences in or of getting caught, 3) sorrow over the response of others. 4) The offering of an apology saying, “I’m sorry” without any mention of repentance or change and without asking forgiveness. 5) Trying to do penance by doing unrelated good things to make the consequences go away, to try to cancel out one’s wrong-doing, or to appease God. 6) Making at least some justification for the sin committed. 7) Complaining about the expectation of real change.”

In short, they do not hate their sin or desire to do what is necessary to truly reconcile severed relationships. Therefore, worldly grief is sorrow over the consequences of sin, yet without any remorse over dishonoring God. It leads to a focus on self and away from God. Judas felt great sorrow over his sin, but he never sought reconciliation to God. His grief was not from the recognition of the evil of his sin but from the punishment he would receive as a result of betraying innocent blood.

Another biblical example of worldly grief is King Saul. In 1 Samuel 15, God commanded Saul to go to battle against the Amalekites and to devote all of them to destruction. Saul was not to leave a single man or animal alive. After mustering his troops, Saul went to war with the Amalekites and God granted him victory over them. But Saul failed to keep his vow to God by sparing Agag, king of the Amalekites, and the best of the animals. As Samuel approached Saul, the king lied to Samuel saying that he had fulfilled God’s command. Samuel rebuked him for his disobedience. Saul then attempted to respond with false piety as he said that he saved the choicest animals to offer them as a sacrifice to God (rather than taking away from his own personal flock). Samuel was not convinced and told Saul that God had rejected him as king.

Overwhelmed with grief, Saul confessed his true motive – the people took the spoil rather than destroying it, and Saul feared them (v. 24). His desire to please man was greater than his desire to please God. Saul pleaded with Samuel to pardon his sin and return with him so that he could worship the Lord. Yet he was not truly interested in worshipping God, but being honored by Samuel before the eyes of men. When Samuel refused, Saul seized his robe and it tore. Again Saul begged Samuel to go with him before the people, this time Samuel agreed. His compliance was probably due to the fact that even though Saul was a sinful king, he was still anointed by God. Until another king took his place, he would serve as the spiritual representative of the people. Samuel’s allowance would protect the nation from following Saul’s example further. Saul was able to save face before the people, yet he was not allowed to carry out God’s command to destroy Agag and the remaining flocks. Samuel fulfilled this task.

Unlike his successor, David, he never truly humbled himself and repented to God. As a result of Saul’s worldly grief he was rejected by God and given an evil spirit to torment him. He eventually lost both his throne and his life because he feared man more than God (1 Chr. 10:13-14). This should lead us to ask a few questions of ourselves. Why do you feel sorrow over your sin? Is it because you fear man or consequences? Or is it because you are grieved by knowing that you have offended God? Do you really hate your sin? Are you willing to do what is necessary to be reconciled to God and those whom you have sinned against? In part 3, we'll look at biblical instruction for how we are to repent, but in the mean time may we all be grieved over our sin, leading us to repent and place our trust in the only one who can restore without regret.

True Repentance, part 1

Most Christians know who Simon Peter and Judas Iscariot were. Both were apostles of Christ. Both walked with him and were taught by him for years. Both were given authority by Jesus to heal the sick, raise the dead, cleanse lepers, and cast out demons (Mt. 10:5-15). Both appeared outwardly in every respect to be loyal to Christ. Peter, after all was the one who professed Jesus as the Messiah (Mt. 16-13-20), and Judas was given charge over the money bag (Jn. 13:29). Yet both turned their backs on him. Judas betrayed him and Peter denied him. Upon recognition of their unfaithfulness, both showed remorse. Judas, when he saw that Jesus was condemned, “changed his mind” and attempted to return the thirty pieces of silver saying “I have sinned by betraying innocent blood” (Mt. 27:3-4). Peter, after denying Christ three times, ran away weeping bitterly (Mt. 26:65). Yet only one was truly penitent. Judas threw down the silver and went out and hanged himself. Peter, on the other hand, returned to the disciples and afterward was restored to Christ (John 21).

How can it be that both were regretful and yet only one response led to reconciliation? How could Judas, being anguished by his sin to the point of suicide, not have received mercy from God? And if his sorrow did not lead to salvation, how can one be sure of the validity of his repentance?

I wish I could say that questions like these were common, but unfortunately there seems to be much confusion regarding the nature of repentance. Often it is viewed as a one time event of sorrow over sin and confession, but repentance goes far beyond grief and acknowledgment of transgression. Therefore, I thought it might be helpful to pass on a little insight I've been given on the nature of repentance in the hope that it may bolster our understanding and draw us to our knees as we endeavor to "keep to Christ in repentance and faith." To do this, we must first examine the distinction between worldly and godly grief. Second, we must explore the differentiation between penance and repentance. This will become increasingly clear as we identify the fruit of true repentance and then make a few personal points of application. I pray that we may truly mourn over our sin as we look upon the him whom we have pierced (Zech 12:10; John 19:37)and respond as Peter did, in an obedient and continual trust in the only true Savior, Jesus Christ.

Joey's Epiphany

I have a friend at work named Joey who I have been witnessing to for about a year. Despite having heard the gospel countless times throughout his life, Joey is an unbeliever. He knows what the Bible says, but finds himself unwilling to take up his cross and follow Christ. Well, he just got back from bootcamp for the Army Reserves, where he told me of an "epiphany" he had. He said, "In bootcamp, they take away everything from you, except your training. All the stuff you rely on, all the things that you do or distract you are gone, and you are left with who you really are." Then Joey said to me, "I got a look at myself and I didn't like what I saw." I was stunned. I immediately began to ask him questions about his realization of himself and what he thought he should do. But despite catching a glimpse of who he really was and the depth of his sinfulness, Joey is not yet ready to respond to the gospel. He's not ready to admit his wretchedness and utter need for Christ. He is still unwilling to fall on his face before God to respond in repentance and faith. Rather than being broken, he is attempting to cover over his epiphany. He would rather think he's not that bad.

All of us have experienced those times in which everything is stripped away and we find the reality of our hearts laid bare. The sight of it can be frightening. It may come in the dead of night or in the middle of the day, when were are alone or in the middle of a crowd. But there we are...there we REALLY are. And in those moments we catch a glimpse of the wretched, black, malignant, putrid hearts within each of us. We can see our transgression. We feel the guilt. The yoke of sin and death are tight around our necks, and we realize the futility of our insatiable lusts. In that instant, we must make a choice. We can attempt to bury deep within the recesses of our minds, or we can let it break us. We can hide it away and lie to ourselves, or, in honesty and earnestness, fall on our knees in contrition and appeal for mercy.

For those of us who have responded to the free offer of the gospel by repenting and trusting in Christ alone for our salvation: Let us never forget that image. This is who we were apart from Jesus. This is who they are who don't believe in the Son of God. We must remember so that we never attempt to rip ourselves from our recognition for the need of God's continual, sustaining grace.

For those who may have stood in Joey's shoes as an unbeliever: If you have not had an epiphany like his, it will come. But if you have had those times in which you caught a glimpse of the true nature of your heart, REMEMBER! Don't try to cover it over. Don't try to deceive yourself into believing that you are okay. Repent. Turn to the only one who can free you from your bondage to sin. There is no lasting satisfaction in this life apart from Christ. Seek the one in whom true joy comes, trust in Him, and seek out Christians who can help you know more about the Christian life. But do not delay. You may stuff this vision for a while, but it will come back time and again to haunt you. And every time it does, it beckons you to God. Receive the hope that comes only from Jesus.

In closing, I beg my brothers and sisters in Christ to pray for Joey. I believe he is not far from the kingdom of God. And to all of you, "May the God of hope fill you with all joy and peace in believing so that by the power of the Holy Spirit you may abound in hope!" - Romans 15:13