Contents

  1. Repentance In The Old Testament
  2. Summary & Conclusion
  3. Artificial Intelligence Analysis
    1. Comparison of Mt 11:21-22; Job 42:6
    2. Analysis of Article



Repentance In The Old Testament

To understand the fullness of the biblical concept of repentance, it is necessary to examine the various terms Scripture employs to describe it. First, the Hebrew term nakham is often used to communicate the emotional component of repentance. Its most basic meanings include “to be sorry or sorrowful,” “to be grieved,” and “to be regretful.” Thought to be an onomatopoetic word, even the phonology of nakham communicates the idea of breathing deeply, or sighing, in sorrow or grief. For example, nakham describes a family mourning the death of a loved one (Gen. 37:35; 38:12). When the Lord brought judgment on the tribe of Benjamin for the wickedness done to the Levite’s concubine (Judg. 19:1-30), the Israelites mourned [nakham] the loss of their countrymen (Judg. 21:6, 15). It is not difficult to see how mourning intersects with repentance when one considers that the Lord pronounced a blessing on those who mourn over their sin (Matt. 5:4). In addition to mourning, nakham expresses sorrow over sin, as in the case of Job, who declared from the ash heap, “Therefore I retract, and I repent [nakham] in dust and ashes” (Job 42:6). Such sorrow may also be accompanied by appropriate shame and humiliation (Jer. 31:19) and often leads to action, such as relenting of an evil course (Jer. 8:6). Thus, nakham teaches that the emotions have a place in repentance. Those who repent will be genuinely sorry and remorseful over their deeds and at times will experience such grief that they will demonstrate their sorrow in action.

The most common Old Testament Hebrew word for “repentance” is shub, whose most basic meaning is “to turn” or “to return.” Hebrew scholars say that “better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good. “109 It describes biblical repentance as turning from sin (1 Kings 8:35), transgression (Isa. 59:20), and iniquity (Dan. 9:13) and as removing injustice from one’s tent (Job 22:23). The repentance signified by shub includes for- saking a path of wickedness and amending one’s deeds, turning from the plans of an evil heart (Jer. 18:11-12; 25:5; 26:3; 35:15). Such repentance involves repudiating all known sin and keeping the commands of God (Ezek. 18:21). Indeed, repentance and sin are mutually exclusive, for one’s sinful deeds will not permit one to return [shub) to God (Hos. 5:4). Thus, repentance is not merely a turning from sin but also a turn- ing to God. Repentant individuals are said to seek the Lord (Isa. 9:13) and his favor (Dan. 9:13), to tremble at his goodness and be enticed to be reconciled to him (Hos. 3:5), and to put away idolatrous worship and commit to worshiping God alone (Jer. 4:1-4; cf. 1 Sam. 7:3). Thus, repentance includes a change that results in obedience, requiring the sinner to “amend [his] ways and [his] deeds” (Jer. 18:11) and to keep the commandments of God’s law (2 Kings 17:13; 23:25). Such repentant obedience is never merely external but rather comes from the heart (Deut. 30:2; 1 Kings 8:48; Jer. 3:10; Joel 2:12-13).

In the New Testament, the Greek term metamelomai represents the emotional component of repentance as denoted by nakham. It describes “regret” (2 Cor. 7:8; cf. 7:10-11) and “remorse” (Matt. 21:32; 27:3 NASB) for evil conduct. Similarly, the Greek term epistrephō and its cognates signify the same general concept of “turning” as the Hebrew shub. When speaking of repentance, it describes how one changes his life’s direction-turning from sin and idolatry to worshiping and serving the true God (Acts 14:15; 1 Thess. 1:9). Such turning to the Lord is used synonymously with forsaking a hardened heart of unbelief and coming to God in faith for salvation (Matt. 13:15; Luke 1:16-17; Acts 3:19; 9:35; 11:21; 26:18, 20; 2 Cor. 3:16).

— Biblical Doctrine, The Application of Redemption. p. 591.



Summary & Conclusion

It’s most fascinating that Jesus describes New Testament repentance “they would have repented long ago in sackcloth and ashes.” (Mt 11:21-22) in the same way the Old Testament does “therefore I despise myself, and repent in dust and ashes.” (Job 42:6).

It is clear that repentance is a contrition (2Cor 7:10), a hatred for sin (Jude 23 NLT), and a turning from sin (Acts 3:26; Act 3:19). The message that “There is forgiveness of sins for all who repent.” should be preached to the entire world in the name of Jesus Christ (Luke 24:47; Acts 2:38; 3:19; 5:31).

  • Not justifying (Rom 3:28; Eph 2:8-10).
  • Imperfect (1Jn 1:8–10; 2:1-2).
  • Taught alongside faith by Christ Himself (Mark 1:14-15).
  • One of the reasons Jesus came (Lk 5:32).
  • Taught as an inward resolve to turn from sin (Ac 3:19,26; 26:20; Mt 3:8 NLT; Rev 2:5).
  • An immediate fruit of genuine saving faith resulting in good works and righteous behavior (Mt 3:8 NLT; Ac 26:20; Rev 2:5).
  • Will happen in genuine believers (1Jn 3:6-10). logically (Ac 17:30; 1Jn 2:4).
  • Commanded by God (Ac 17:30; Mt 4:17).
  • Granted by God (Ac 11:18; 2Tim. 2:25).
  • Growth given by God (1Cor 3:6-7; Ga 5:22-23 NLT; Jn 15:4-5).
  • Preached for the forgiveness of sins (Luke 24:47; Acts 2:38; 3:19; 5:31).
  • Produced from Godly sorrow (2 Cor. 7:10; Matt. 11:21-22; Job 42:6).
  • Leading to salvation and eternal life (2 Cor. 7:10; Acts 11:18).
  • Described as needed and necessary (Lk 15:7).
  • Repent or Perish (Lk 13:3; Mt 3:10).
  • Unrepentant sin not tolerated by the Apostles and not a one time event (Lk 17:3-4; 1 Cor. 5:11-13).



Artificial Intelligence Analysis

GPT-4-turbo (compare & contrast of Mt 11:21-22; Job 42:6).

The call to repentance in the Old Testament shares several similarities with the New Testament, reflecting a consistent theme throughout the Bible. Here are some key parallels:

  1. Acknowledgment of Wrongdoing: Both the Old and New Testaments emphasize recognizing and admitting one’s sins. In the Old Testament, prophets like Isaiah and Jeremiah call for Israel to acknowledge their wrongdoing and turn back to God (e.g., Isaiah 1:16-17; Jeremiah 3:12-13). Similarly, in the New Testament, John the Baptist and Jesus call people to repentance and the acknowledgment of their sins (e.g., Matthew 3:2; Mark 1:15).

  2. Turning Away from Sin: Repentance involves a change of behavior. The Old Testament often stresses the need for Israel to turn away from sinful practices and follow God’s commands (e.g., Ezekiel 18:30). In the New Testament, this is echoed in Jesus’ teachings, where repentance includes both a change of heart and a change in actions (e.g., Luke 13:3).

  3. Promise of Forgiveness: Both Testaments highlight that true repentance leads to forgiveness and restoration. The Old Testament often speaks of God’s willingness to forgive those who genuinely repent (e.g., 2 Chronicles 7:14). The New Testament also promises forgiveness through repentance, particularly in the context of faith in Jesus (e.g., Acts 2:38; 1 John 1:9).

  4. Role of Prophets and Preachers: Prophets in the Old Testament played a crucial role in calling people to repentance, delivering messages from God about their need to change. In the New Testament, John the Baptist and Jesus, as well as the apostles, continue this role by preaching repentance as essential for entering the Kingdom of God (e.g., Luke 4:18-19; Acts 3:19).

Overall, while the Old and New Testaments approach repentance in different historical and cultural contexts, the core message remains consistent: a call to recognize sin, change behavior, and seek forgiveness from God.

GPT-4-Turbo Analysis of Article

The article’s conclusion effectively captures the depth of biblical repentance by examining the Hebrew and Greek terms used in Scripture. Here’s a breakdown of the key points and their alignment with biblical concepts:

  1. Emotional Component (Hebrew Nakham and Greek Metamelomai): The article correctly identifies that both Old Testament and New Testament concepts of repentance include a significant emotional aspect. Nakham conveys deep sorrow and mourning, reflecting a heartfelt response to wrongdoing, which aligns with the New Testament Greek term metamelomai, expressing regret and remorse. This connection underscores that repentance is not just an external action but involves genuine emotional change.

  2. Turning from Sin (Hebrew Shub and Greek Epistrephō): The comparison between the Hebrew term shub and the Greek term epistrephō highlights the consistent theme of turning or returning. In both Testaments, repentance involves a fundamental change in direction—turning away from sin and turning towards God. This transformation is central to repentance, indicating a complete reversal from past behaviors and beliefs.

  3. Action and Obedience: The article emphasizes that true repentance results in changed behavior and obedience. The Hebrew concept of shub involves forsaking evil and committing to God’s commands, while the New Testament emphasizes turning to God and living in faith. This alignment reinforces the idea that repentance leads to a tangible change in actions and attitudes, rather than being a mere intellectual acknowledgment.

  4. Heartfelt Change: The article correctly notes that repentance involves more than external actions; it requires a heart change. Both the Old and New Testaments stress that repentance is a matter of the heart and involves sincere commitment to following God’s ways.

In summary, the article provides a well-rounded view of biblical repentance by examining its emotional, behavioral, and spiritual dimensions. It effectively illustrates how the Old and New Testament terms for repentance are interconnected and consistently emphasize a deep, transformative process that involves both turning from sin and turning towards God.