The lexicons, dictionaries, scholars, and pastors mentioned here, know what they’re talking about. If you have a teacher that doesn’t teach repentance correctly, get rid of them quickly because it is highly likely that they are false teachers. The following are the correct teachings:

You can say that you are sorry for what you have done but if you continue to do it, that is not true repentance. Real repentance is being so sorry, so contrite, that you do not do it again. You turn away from it and cease doing it. If a person declares that they have repented of a certain action or sin, and they continue in that same action, there is good reason to doubt the genuineness of the repentance. It is not a true repentance when you continue in that sin. Repentance is the first step to salvation. — Chuck Smith

Contents

I. Most Authoritative Greek Lexicons

1.1 Bauer-Danker-Arndt-Gingrich (BDAG)

The world’s most authoritative Greek lexicon showa that the true meaning of metanoéō falls under the second meaning of “feel remorse, repent, be converted in a (religio-)ethical sense.” metánoia also falls under the second meaning of “repentance, turning about, conversion” as taught by Christ & The Apostles (Ac 3:19,26; 26:20; Mt 3:8 NLT; Rev 2:5).

metanoéō (567) metánoia (567-568)

1.2 Theological Dictionary of the New Testament (TDNT)

Theological Dictionary of the New Testament: Abridged in One Volume (TDNT) is one of the world’s most authoritative Greek Lexicon’s. This lexicon is repeatedly taken out of context by false teachers on the word repentance. For instance, when they give the secular/pagan Greek meaning instead of the meanings applied to OT and NT contexts. Here is the correct context within TDNT. pp. 574-575.

E. metanoéō and metánoia in the NT.

1. The Linguistic Understanding. The two words are most common in the Synoptics and Acts (the verb 21 times, the noun 14). Paul has the verb only once, and the noun four times. The verb occurs 12 times in Revelation, the noun three times in Hebrews and once in 2 Peter. The popular sense occurs in Lk. 17:3-4 and 2 Cor. 7:9-10 (―regret‖ or ―remorse‖). The usual meaning is ―change of mind‖ or ―conversion‖ with the full OT nuance. This nuance is important, for it makes a big difference whether the call of Jesus to repent is a call to total conversion or simply a call to sorrow for sin, a change of mind, or acts of restitution.

2. The Concept of Conversion.

(1) John the Baptist. Conversion is the core of the message of John, who proclaims the imminence of judgment and demands a turning to God as God is turning to us. The summons acquires new urgency inasmuch as it stands in the light of eschatological revelation. This is a once-for-all conversion, an inner change, that is required even of the righteous and must find expression in acts of love. A baptism of conversion signifies that God is at work to change our nature for the new aeon. God himself grants conversion as both gift and task; it is for us to let it be given and to authenticate it as the divine basis of a new being.

(2) Jesus. In the teaching of Jesus metanoeíte is the imperative that is implied in the indicative of the message of the kingdom. Conversion is a basic requirement that follows from the reality of the eschatological kingdom as it is present in Jesus’ person. The preaching and miracles are a call to conversion in a final and unconditional decision, in a once-for-all turning to God in total obedience (cf. Mk. 1:15; Mt. 12:39ff.; 11:20ff.; Mt. 4:17). This is the point of Jesus‘ teaching even when the terms are not used. Not merely evil, but anything that might be put before God must be renounced (Mt. 5:29-30; 10:32ff., etc.). Conversion applies to all people, demanding a complete commitment that seeks forgiveness in full trust and surrender. Faith is its positive aspect (cf. Mk. 1:15). It is not a human achievement, for it involves becoming small and receptive like a child (Mt. 18:3). It is God‘s gift, but as such a binding requirement. By the baptism of the Spirit Jesus imparts the divine power that creates those who are subject to the divine rule, i.e., converted people. In all its severity, then, the message is one of joy. metánoia is not law, but gospel.

(3) Primitive Christianity.

a. General. In the apostolic kerygma conversion is a total requirement. The disciples preach it in Mk. 6:12 and are directed to summon people to it in Lk. 24:47. metánoia is at the heart of their message in Acts (5:31; 8:22; 11:18, etc.). It is a basic article in Heb. 6:1. Peter‘s sermon connects it with baptism (Acts 2:38). It is a turning from evil to God (8:22; 20:21). It is both a divine gift and a human task (5:31; 2:38). It embraces all life (cf. Acts 3:19 etc.). Its basis is Christ‘s saving work (5:31). The Spirit effects it (11:18). Faith goes with it (26:18). The imminent end gives urgency to its proclamation (Rev. 2:5, 16; 3:3). The goal is remission of sins (Acts 3:19) and final salvation (11:18).

b. Paul. In Rom. 2:4 metánoia in view of the judgment is what God in his goodness seeks for us. It is God‘s gift (2 Tim. 2:25). It means a radical break with the past (2 Cor. 12:21). Psychologically it involves remorse (2 Cor. 7:9-10), but more deeply it is God‘s saving work. For Paul, the concept of faith embraces conversion with its implication of death and renewal. This explains his sparing use of the terms.

c. John. In John, too, faith includes conversion. So does the new birth from God. The sharp line drawn between light and darkness etc. means that believing in God necessarily carries with it a turning from evil.

d. The Impossibility of a Second metanoía in Hebrews. Hebrews stresses the total seriousness of conversion. We cannot command it at will (12:7). There is no renewal of it for apostates. What is at issue is not daily repentance but the decisive change that is a new creation. Those who are set in the circle of eschatological salvation, if they consciously arrest the movement and turn back from God, are exposed to eschatological judgment. Conversion is a totality, and hence its surrender is a total surrender.

II. Dictionaries & Concordances

2.1 Mounce’s Complete Expository Dictionary of Old and New Testament Words

Mounce’s Complete Expository Dictionary of Old and New Testament Words is probably the best expository in existence and closest to it’s superiors in the lexicon section.

  • More accurate than vines
  • More up-to-date definitions than vines
  • More complete numbering system than vines
  • More user friendly than vines
  • The most accurate, in-depth definitions based on the best of modern evangelical scholarship
  • Both Greek and Hebrew words are found under each English entry (Vine’s separates them)
  • Employs both Strong’s and G/K numbering systems (Vine’s only uses Strong’s)
  • Mounce’s accuracy is endorsed by leading scholars

Noun: μετάνοια (metánoia), GK 3567 (S 3341), 22x.
Verb: μετανοέω (metanoéō), GK 3566 (S 3340), 34x. Both noun and verb denote a radical, moral turn of the whole person from sin and to God. The words themselves are derived from meta (“after”) plus nous (“mind, understanding”) for the noun or noeo (“to perceive, understand”) for the verb. However, the meaning of the words in the NT does not reflect this etymology; that is, metanoeo does not simply mean “to perceive afterwards.”

Furthermore, the use of the verb metanoeo in the NT differs from that in the OT, where the word is mostly used in the LXX to mean “to change one’s mind” (e.g., Prov. 20:25; Jer. 4:28; the noun is only used once, in Prov. 14:15). In the LXX, the verb epistrepho (to turn, return”; see turn) is the word that most frequently translates the Heb. verb sub (“to turn back, return [to God in repentance]”). This usage reflects the OT presupposition of the covenant relationship from which Israel had turned and to which they must return. In Jer. 18:8, epistrepho refers to Israel’s repentance and metanoeo is used for God’s change of mind about judging them. In the NT, metanoeo essentially supersedes epistepho as the word of choice to denote a turning from sin to God. When metanoeo and epistrepho appear together in the NT; the former emphasizes the turn from sin and the latter emphasizes the turn to God (see Acts 3:19, 26:20).

Repentance denotes a radical turning from sin to a new way of life oriented towards God. Peter says to Simon the sorcerer in Acts 8:22. “Repent of your wickedness.” True repentance is proven by actions and fruitful living (Mt. 3:8; Acts 26:20). Paul expresses anxiety that he might find some in the Corinthian church who have not repented of their former sins (2 Cor. 12:21). Those who experience a plague of fire in the book of Revelation refuse to repent and give glory to God (Rev. 16:9).

Repentance is the appropriate response to the nearness of the kingdom of God. John the Baptist calls people to “repent for the kingdom of heaven is near” (Mt. 3:2). After announcing the arrival of the kingdom, Jesus calls, “Repent and believe in the gospel” (Mk. 1:15). The apostolic preaching in Acts urges people to repent as a response to the death and resurrection of Jesus, and is associated with baptism (Acts 2:38).

Repentance goes hand in hand with the forgiveness of sin when one becomes a Christian. Repentance is for sinners (Lk. 15:7). John the Baptist preached “a baptism of repentance for the forgiveness of sins” (3:3). Jesus told his disciples that “repentance and forgiveness of sins” must be preached to every nation, beginning in Jerusalem (24:47). Peter fulfills this commission by calling his hearers to “repent … and turn to God, so that your sins may be wiped out” (Acts 3:19; also Ac 5:31; 11:18; 21:21). God’s patience in holding back judgment is intended to lead people to repentance and a secure salvation (Rom. 2:4; 2Pet. 3:9). Moreover, repentance should mark the life of the Christian, for Jesus warns the churches in Revelation to repent (Rev. 2:5,16; 3:3, 19).

An accurate understanding of the use of metanoeo and metanoia in the NT is essential to grasp the gospel message, because it does not allow for someone to obtain salvation simply by intellectually believing that Jesus is the Son of God without repenting of sins and turning to live for him. See NIDNTT-A,367.

2.2 AMG Concise Bible Dictionary

The AMG Concise Bible Dictionary has defined the word Repentance very accurately while remaining readable, and non-technical.

Repentance is a turning from sin to God (Deut 30:1-2; 2 Chron 6:26-27; 7:14; Neh 1:9; Ps 78:34; Isa 55:7; Jer 8:6; 31:18-19; Ezek 18:21; Mal 3:7; Matt 11:20-21; Luke 15:7; 16:30; Acts 3:19; 8:22; 14:15; 26:19-20; Rev 9:20-21). The open demonstration of this turning to God is sometimes called conversion (Acts 15:3; cf. 26:17-18; 1 Thess 1:9-10). Jesus and New Testament preachers commanded people to repent, because without repentance there can be no salvation (Matt 3:2; 4:17; Mark 6:12; Luke 5:32; 13:3; 24:47; Acts 2:38; 11:18; 17:30).

It is true that faith is the means by which people receive salvation (Rom 3:22-25; Eph 2:8), but faith that does not involve repentance is not true faith. It is not a faith that leads to salvation. Faith means complete trust in Jesus Christ and his atoning death. It means that a person has total dependance on Christ for his entire salvation (see FAITH). But such trust is impossible so long as a person still clings to anything of himself. He cannot rely upon the work of Christ for the forgiveness of sin unless he turns from that sin (Mark 1:15; Acts 11:21; 20:21; 26:18; 1 Thess 1:9).

Because faith involves repentance and repentance involves faith, the Bible in some places speaks of forgiveness as depending on faith (Acts 10:43; 13:38-39), in others as depending on repentance (Luke 24:47; Acts 3:19,26). But the preaching of repentance to the death and resurrection of Jesus Christ (Luke 24:46-47).

While it is true that people must exercise faith and repentance if they are to be saved, it is also true that neither faith nor repentance would be possible in the heart of self-centered man apart from the gracious work of God. God is the one who brings conviction of sin within people and gives them the readiness to repent and believe (Acts 5:31; 11:18; cf. John 6:65; 16:7-11). Repentance involves a complete change in the mind and will of the believer. It is more then mere sorrow for sin; it is surrender to God. A person may be sorry for his sin because of its consequences but still have no thought for God. True repentance recognizes the character of sin as deserving God’s judgement, and turns from that sin to ask God’s forgiveness. Sorrow for sin that ignores God leads only to self-pity and despair. Godly sorrow leads to repentance and new life (2 Cor 7:9-10; cf. Job 42:5-6; Ps 51:1-17; Luke 18:13). It proves its genuineness in a complete change of behavior (Luke 3:8-14; 19:8; 2 Cor 5:17; 1 John 2:4-6).

2.3 The Complete Word Study Dictionary: New Testament

The Complete Word Study Dictionary: New Testament by Dr. Spiros Zodhiates

Theologically, it involves regret or sorrow, accompanied by true change of heart toward God. … (II) In a religious sense implying pious sorrow for unbelief and sin and turning from them unto God and the gospel of Christ. … (IV) … metanoéō and epistréphó … The inner and radical character of the change required is illustrated by the figure of the tree and its fruits. The first four beatitudes may be taken as descriptive of elements of true repentance. Poverty of spirit (the confession of one’s spiritual helplessness)… sorrow for sin, meekness, and hunger and thirst for righteousness are all characteristics of the soul that is turning to God from sin. In the parable of the prodigal son, Jesus draws a picture of the true penitent person. Such is assured of the forgiveness of the Father whose love has anticipated his return and gone out to seek an save (Luke 15:4)…

2.4 AMG’s Annotated Strong’s Dictionaries

AMG’s Annotated Strong’s Dictionaries. At the back of most Strong’s Concordances you will find the Strong’s dictionaries of the Old and New Testament. These dictionaries are arranged according to Strong’s numbering system, and give you basic information regarding the words in the original languages of the Bible. In this volume, AMG has reset Strong’s dictionaries in clearer and larger type, and for key entries has added material taken from AMG’s Complete Word Study Dictionaries.

3340 … metanoéō … implying the feeling of regret, sorrow. … (II) In a religious sense, implying pious sorrow for unbelief and sin and a turning from them unto God and the gospel of Christ (Mt 3:2; 4:17; 11:20,21; 12:41; Mk 1:15; 6:12; Lk 13:3, 5; 15:7, 10; 16:30; Ac 2:38; 3:19; 17:30; 26:20; Rev 2:5, 16, 21; 3:3, 19; 16:9).

3341 … metánoia … in a religious sense, implying pious sorrow for unbelief and sin and a turning from them unto God and the gospel of Christ. (Mt 3:8, 11; 9:13; Mk 2:17; Lk 3:8; 5:32; 15:7; Ac 5:31; 20:21; 26:20; Ro 2:4; Heb 6:6; 2Pe 3:9).

2.5 The New Strong’s Expanded Dictionary Of Bible Words

The New Strong’s Expanded Dictionary Of Bible Words. The only resource to incorporate the best of Vine’s. Enhanced word studies drawn from standard dictionaries such as Vine’s, Thayer’s, Brown-Driver-Briggs. Definitions of Hebrew and Greek primary roots greatly expanded-three times as much as before.

(3b) In the NT the subject chiefly has reference to “repentance” from sin, and change of mind involves both a turning from sin and a turning to God. (3b1) The parable of the prodigal son is an outstanding illustration of this. (3b2) Christ began His ministry with a call to “repentance,” Mt 4:17, but the call is addressed, not as in the OT to the nation, but to the individual.

III. Study Bibles

3.1 ESV Study Bible

The ESV Study Bible has over 200+ biblical scholars (100+ ESV; 95 Study); 9 countries, 20 denominations, 50 seminaries, colleges, and universities, including Universities of Cambridge, Oxford, London, Japan, California, MIT, Duke, Westminister, Dallas, etc. 20,000 study notes, 80,000 cross-references, 200+ charts, 50+ articles, 240 full-color maps and illustrations. Textual Basis: Masoretic Text BHS ‘83, DSS, LXX, SP, S, Vg; UBS5, NA28. Many distinguished scholars including:

Redemption
The best-known verse in the Bible summarizes the required response to this good news: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). To “believe in” Jesus includes both a wholehearted trust in him for forgiveness of sins and a decision to forsake one’s sin or to “repent”: All who truly “repent [or turn from their sins] and believe [in Jesus for the forgiveness of their sins]” will be redeemed (Mark 1:15) and restored to a right relationship with God. To “believe in” Jesus also requires relating to, and putting trust in, Jesus as he truly is—not just a man in ancient history but also a living Savior today who knows our hearts and hears our prayers. — God’s Plan of Salvation, Redemption.

Response
So if God has done this in Christ, what are we to do to be saved? We must turn to God in Christ, which entails turning back from sin. If we repent of (decide to forsake and turn from) our sin (as best we understand it) and trust in Christ as a living person, we will be saved from God’s righteous wrath against our sins. …

Turn to God. In the OT, God commands people to turn or return to him, and so be saved (e.g., Isa. 6:10; Jer. 18:8). In the NT, Christ preached that people should turn to God, and Paul summarized his account of his preaching with that phrase: “that they [everyone] should repent and turn to God, performing deeds in keeping with their repentance” (Acts 26:20; cf. Acts 26:18). Thus, as Paul said earlier, he preached “testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:21). To repent means to turn. And the turning that we are called to do in order to be saved is fundamentally a turning to God. James could refer to the Gentiles who “turn to God” (Acts 15:19). To “turn to,” in this sense in the Bible, is to orient your life toward someone. As God’s people—those who are being saved—we are to play the part of the Prodigal Son who, though conscious of sin, guilt, and folly, flees to the Father (Luke 15:20). Paul at Lystra calls the people to turn to the living God (Acts 14:15). Paul refers to the Galatian Christians as those who had come to “know God” (Gal. 4:9); this is what we do in repentance: we repent to, we turn to God, and henceforth know him as the God who forgives our sins and accepts us for Christ’s sake.

Turn away from sin. Turning to God necessarily implies our turning away from sin. The whole Bible—OT and NT—clearly teaches that to repent is to “acknowledge [God’s] name and turn from [our] sins” (1 Kings 8:35; cf. 2 Chron. 7:14; Jer. 36:3; Ezek. 14:6; 18:30; Acts 3:19; 8:22; 26:18; Rev. 2:21–22; 9:20–21; 16:11). We cannot start to pursue God and sin at the same time. First John makes it clear that our basic way of life will either be oriented toward God and his light, or toward the darkness of sin. Christians in this life still sin, but against our deepest desires and better judgment; our lives are not guided and directed by sin as before. We are no longer enslaved to sin. Though we still struggle with it (Gal. 5:17), God has given us the gift of repentance (Acts 11:18), and we have been freed from sin’s dominating power.

Believe and trust. Put another way, our response is to believe and trust God’s promises in Christ, and to commit ourselves to Christ, the living Lord, as his disciples. Among Jesus’ first words in Mark’s Gospel are “repent and believe in the gospel” (Mark 1:15). The obedience that typifies God’s people, beginning with repentance, is to result from the faith and trust we have in him and his word (e.g., Josh. 22:16; Acts 27:25). Thus sins are sometimes called “breaking faith with God” (e.g., Ezra 10:2, 10). Having faith in Christ, which seals our union with him through the Holy Spirit, is the means by which God accounts Christ’s righteousness as our own (Rom. 3:21–26; 5:17–21; Gal. 2:16; Eph. 2:8–9; Phil. 3:9). Paul could refer to “salvation through faith in Christ” (2 Tim. 3:15).

REPENT
despise myself, and r in dust and ashes.” • Jb 42:6
“R, for the kingdom of heaven is at • Mt 3:2
unless you r, you will all likewise perish. • Lk 13:3
Peter said to them, “R and be baptized • Acts 2:38
R therefore, and turn back, that • Acts 3:19
r, and do the works you did at first. • Rv 2:5
They did not r and give him glory. • Rv 16:9

REPENTANCE
Bear fruit in keeping with r. • Mt 3:8
“I baptize you with water for r, but he • Mt 3:11
a baptism of r for the forgiveness • Mk 1:4
to call the righteous but sinners to r.” • Lk 5:32
and that r and forgiveness of sins • Lk 24:47
to give r to Israel and forgiveness • Acts 5:31
kindness is meant to lead you to r? • Rom 2:4
godly grief produces a r that leads to • 2 Cor 7:10
of r from dead works and of faith • Heb 6:1

3.2 Net Full Notes

The NET Bible: Full Notes Edition is a completely new, non-sectarian and “inter-denominational,” translation of the Bible with 60,932 translators’ notes, completed by more than 25+ of the world’s foremost biblical scholars from Universities of Cambridge, Oxford, Sheffield, Columbia, Dallas, etc. This is the largest set of translators’ notes ever created. Textual Basis: Masoretic Text BHS [B19A(L)], DSS; NA28, UBS4. Many distinguished scholars including:

8 Therefore produce fruit[a] that proves your[b] repentance,

— a. Matthew 3:8 NET sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

6 Therefore we must progress beyond[a] the elementary[b] instructions about Christ[c] and move on[d] to maturity, not laying this foundation again: repentance from dead works[e] and faith in God,

— e. Hebrews 6:1 NET sn It is clear from the context that the phrase “dead works” are works that need to be repented from and thus are sins. The same phrase occurs in Heb 9:14 in which the author of Hebrews states that our consciences need to be purified from them. As Bruce states, they are works “that belong to the way of death and not the way of life” (F. F. Bruce, Hebrews [NICNT], 138).

3.3 Expanded Bible (EXB)

The Expanded Bible (EXB) builds on the NCV which has 53 scholars, and expands inline, extraordinarily accurate and concise comments and literal renderings from the following scholars:

  • Tremper Longman III (Ph.D., Yale)
    • Robert H. Gundry Professor of Biblical Studies at Westmont College.
  • Mark L. Strauss (Ph.D., Aberdeen)
    • Professor of New Testament at Bethel Seminary San Diego.

  • Daniel Taylor (Ph.D., Emory)

  • Verb: μετανοέω (metanoéō)

    2 John said, “·Change your hearts and lives [Repent] because the kingdom of heaven ·is near [has drawn near; is at hand].” — Matthew 3:2

    3 No, I tell you. But unless you ·change your hearts and lives [repent], you will [L all] be destroyed as they were! — Luke 13:3

    19 So you must ·change your hearts and lives [repent]! ·Come back [Return; Turn back] to God, and he will ·forgive [wipe out; erase] your sins. Then the ·time [L times; seasons] of ·rest [refreshment; comfort; C the messianic age] will come from [L the presence of] the Lord. — Acts 3:19

    5 So ·remember [consider] ·where you were before you fell [L how far you have fallen]. ·Change your hearts [Repent] and do ·what [L the works] you did at first. If you do not ·change [repent], I will come to you and will take away your lampstand from its place. — Revelation 2:5

    9 They were ·burned [scorched] by the great heat, and they ·cursed [blasphemed] the name of God, who had ·control [authority; power] over these ·disasters [plagues]. But the people ·refused to change their hearts and lives [L did not repent] and give ·glory [honor] to God. — Revelation 16:9

  • Noun: μετάνοια (metánoia)

    8 ·Do the things [L Produce the fruit] ·that show you really have changed your hearts and lives [that prove your repentance; L of repentance]. — Matthew 3:8

    10 [L For] The kind of sorrow God wants makes people ·change their hearts and lives [repent], leading to salvation, and ·you cannot be sorry for that [or there can be no regret for that kind of sorrow; L without regret]. But the kind of sorrow the world has ·brings [leads to; results in] death. — 2 Corinthians 7:10

    10 ·So [Therefore] let us ·go on to grown-up teaching [L move forward to maturity/completeness]. Let us ·not go back over [L leave behind] the ·beginning [rudimentary; elementary] ·lessons [teaching; L word] we learned about ·Christ [or the Messiah; 5:5]. We should not again ·start teaching [L lay a foundation] about ·turning away [repentance] from ·those acts that lead to death [or useless works; L dead works] and about faith in God. — Hebrews 6:1

3.4 Faithlife Study Bible (LOGOS)

4 The Faithlife Study Bible is a state-of-the-art study created for Logos Bible Software—the world’s most advanced biblical software—and is translation independent.

Matt. 3:8 fruit worthy of repentance Refers to deeds that show true contrition.

Heb. 6:1 foundation This image refers to the basic teachings of Christian faith. The metaphor suggests that Christians should not replace this foundation, but instead build upon it.

repentance from dead works Denotes leaving behind sin—turning back toward God and His will (9:14).

Repentance (James D. Smith III)

The need for repentance is highlighted in Jesus’ earliest preaching: “The time is fulfilled and the kingdom of God has come near. Repent and believe in the gospel!” (Mark 1:15). Repentance is rooted in the human consciousness of sin, an awareness of falling short of a standard, relational brokenness and alienation, and fear of judgment. Whether motivated by inner guilt or shameful loss of face, repentance involves attitudes and acts that aim at setting things right. Coupled with confession, repentance is involved in the process of receiving forgiveness from God through Jesus Christ, and provides a model for person-to-person reconciliation as well.

From its beginning, the biblical narrative speaks of our need for repentance. Made in the image of God, and meant for fellowship with the Creator, Adam and Eve use their freedom to disobey a divine command (Gen 3). In estrangement they hide; when discovered, they attempt excuses in their fearfulness. At the origins of the human family, sin is present (hence the term “original sin”), which becomes part of the spiritual reality of all humanity. The result: “the person, the one sinning, will die” (Ezek 18:20). The sacrificial system of the Old Testament is established (in part) to address the necessity of atonement (Lev 17:11; Heb 9:22): “apart from the shedding of blood there is no forgiveness.”

Jewish tradition shows a lifelong struggle between the yetzer ha tov (good impulse) and the yetzer ha ra (evil impulse; compare Gen 4:7; Rom 7:22–23). The life of David dramatically demonstrates this. A man after God’s own heart, David nonetheless falls deeply into evil, committing adultery and murder (2 Sam 11). When David faces God’s justice and the consequences of sin, Psalm 51 presents his public response: a contrite heart, personal confession, and repentance (Psa 51:16–17). Later, Solomon received the promise that when God’s people humble themselves, pray, seek His face and turn from sin, God hears from heaven, forgives them, and heals their land (2 Chr 7:14).

The New Testament suggests several forms of turning to repentance and confession. First John 1:9 suggests personal confession of sin directly to God. Other passages invite the ministry of a friend, counselor, or minister to hear one’s confession (Matt 16:19; John 20:23; Jas 5:16). In the Parable of the Prodigal Son, the son’s repentant return is embraced by the parent’s unconditional love, bringing reconciliation (Luke 15:11–32). Jesus Himself teaches His disciples to pray “forgive us”—and this underlies general confession in corporate worship (Matt 6:12). The kyrie prayer, “Lord have mercy,” transcends cultural boundaries (Luke 18:13).

In the early church, initial repentance and forgiveness were closely identified with conversion and baptism (Acts 2:28). In addition to the Ten Commandments and the Sermon on the Mount, other exhortations about sin were emerging (Exod 20; Matt 5–7; compare 1 John 2:16; 3:4, Rom 14:23, Jas 4:17), which were accompanied by reflections on especially “deadly” sins (Mark 3:29; Acts 15:29; 1 John 5:16).

Hebrews emphasizes the ministry of Jesus as once-for-all sacrifice and abiding high priest (Heb 7:26–28; 9:11–15). The letter includes a fervent exhortation against backsliding from life in Christ (Heb 6:4–8; 10:26–31). Similarly, the book of Revelation proclaims the need for repentance for individual believers and entire church fellowships (Rev 1:4–3:22). Paul even speaks of “godly sorrow” that brings restoration, whereas “worldly sorrow”—guilt with no healthy remedy through grace—proves deadly (2 Cor 7:8–13).

3.5 New Oxford Annotated Bible (NOAB)

New Oxford Annotated Bible, Fifth (NRSV) The study Bible from Oxford University. Over 50 years of students, and professors, relying on The New Oxford Annotated Bible as an unparalleled authority. Contains Secular, Jewish, & Ecumenical Scholarship.

8: Repentance, a turning away from evil and the forging of a new relationship with God. Mt 3:8 NRSV. p. 1388.

3.6 New Living Translation Filament

The NLT Filament Study Bible has over 90+ Scholars in translation from Universities of Cambridge, Oxford, Manchester, Columbia, Westminster, Dallas, etc. The study brings even more to the table. In addition to the NLT being the most readable Bible version on earth according to quantitative linguistic comparison of Bible translations using computerized statistical analysis, many distinguished scholars are worth noting.

Mt 3:8 Prove… that you have… turned to God (literally make fruit that accords with repentance): John calls for action and true ethical change; mere lip service will not do (see Luke 3:10-14; cp. Matt 5:19-20, 46; 7:21; 23:3).

IV. Most Distinguished Research Professors

4.1 C.S. Lewis (University of Oxford)

… Now what was the sort of “hole” man had got himself into? He had tried to set up on his own, to behave as if he belonged to himself. In other words, fallen man is not simply an imperfect creature who needs improvement: he is a rebel who must lay down his arms. Laying down your arms, surrendering, saying you are sorry, realising that you have been on the wrong track and getting ready to start life over again from the ground floor—that is the only way out of a “hole.” This process of surrender—this movement full speed astern—is what Christians call repentance. Now repentance is no fun at all.

It is something much harder than merely eating humble pie. It means unlearning all the self-conceit and self-will that we have been training ourselves into for thousands of years. It means killing part of yourself, undergoing a kind of death. In fact, it needs a good man to repent. And here comes the catch. Only a bad person needs to repent: only a good person can repent perfectly. The worse you are the more you need it and the less you can do it. The only person who could do it perfectly would be a perfect person—and he would not need it.

Remember, this repentance, this willing submission to humiliation and a kind of death, is not something God demands of you before He will take you back and which He could let you off if He chose: it is simply a description of what going back to Him is like. If you ask God to take you back without it, you are really asking Him to let you go back without going back. It cannot happen. Very well, then, we must go through with it. But the same badness which makes us need it, makes us unable to do it. Can we do it if God helps us? Yes, but what do we mean when we talk of God helping us? We mean God putting into us a bit of Himself, so to speak. He lends us a little of His reasoning powers and that is how we think: He puts a little of His love into us and that is how we love one another. When you teach a child writing, you hold its hand while it forms the letters: that is, it forms the letters because you are forming them. We love and reason because God loves and reasons and holds our hand while we do it.

— An excerpt from “The Perfect Penitent” in Mere Christianity by C.S. Lewis (University of Oxford)

4.2 Dr. Wayne Grudem (PhD, Cambridge)

Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster Theological Seminary), a distinguished Research Professor of Theology and Biblical Studies. He graduated Harvard, Westminister Seminary, and Cambridge. Member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and the author of over twenty-five books.

Repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ. — Dr. Wayne Grudem (PhD, Cambridge; DD, Westminster)

I believe saving faith will result in obedience… We must guard jealously the fact that faith alone is what saves us, not faith plus obedience. … No historic Protestant confession says that saving faith includes obedience. — Historic Protestant Position

Many understand repentance to mean simply a “change of mind.” The weakness of this position is that, for the New Testament, this meaning finds no support in any authoritative Greek lexicon or in any modern English translation, none of which translate metanoéō and metánoia as “change of mind” for New Testament passages. It is a definition unique to Free Grace supporters, without scholarly support from the academic community or any standard Greek reference works. It also lacks support from any English translation of the Bible.

— Dr. Wayne Grudem (Ph.D., University of Cambridge; D.D., Westminster), “Free Grace” Theology: 5 Ways It Diminishes the Gospel. p. 70. Endorsed by 9 leading Biblical scholars.

4.3 Dr. J. I. Packer (Ph.D., Oxford)

Dr. J. I. Packer (Ph.D., University of Oxford) Board of Governors’ Professor of Theology, Regent College. He was a prolific writer, and he also served on the translation board of the English Standard Version of the Bible. The 2005 Time listed him as one of the 25 most influential evangelicals. During his time at Oxford, Packer attended lectures by C. S. Lewis, and hearing Lewis greatly affected his spiritual thinking.

The New Testament word for repentance means changing one’s mind so that one’s views, values, goals, and ways are changed and one’s whole life is lived differently. The change is radical, both inwardly and outwardly; mind and judgment, will and affections, behaviour and lifestyle, motives and purposes, are all involved. Repenting means starting to live a new life. — J. I. Packer (Ph.D., Oxford). Concise Theology.

The idea that there can be saving faith without repentance, and that one can be justified by embracing Christ as Saviour while refusing him as Lord, is a destructive delusion. — Dr. J. I. Packer (Ph.D., Oxford), Concise Theology, 60. Repentance.

4.4 Dr. William D. Mounce (Ph.D., Aberdeen)

Repentance denotes a radical turning from sin to a new way of life oriented towards God. …

Peter fulfills this commission by calling his hearers to “repent … and turn to God, so that your sins may be wiped out” (Acts 3:19; also Ac 5:31; 11:18; 21:21)…

An accurate understanding of the use of metanoeo and metanoia in the NT is essential to grasp the gospel message, because it does not allow for someone to obtain salvation simply by intellectually believing that Jesus is the Son of God without repenting of sins and turning to live for him. See NIDNTT-A,367.

— Dr. William D. Mounce (Ph.D., Aberdeen), Mounce’s Complete Expository Dictionary of Old and New Testament Words.

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Gloss:
to repent, to change any or all of the elements composing one’s life: attitude, thoughts, and behaviors concerning the demands of God for right living

Definition:
to undergo a change in frame of mind and feeling, to repent, Lk. 17:3, 4; to make a change of principle and practice, to reform, Mt. 3:2

— Dr. William D. Mounce (Ph.D., Aberdeen), Greek Dictionary.

V. Summary

Repentance

  • Repentance is an inward resolve to turn from sin to God in trust (Acts 26:18,20; 3:19; Mt 3:8 NLT; Rev 2:5), as every authoritative Greek lexicon reveals.
    • This is a summary of the Apostle Paul’s obedience to Jesus’ command to open the eyes of the gentiles so that they may turn from darkness to light (Acts 26:18,20).
  • Repentance is produced from a Godly sorrow and leads to salvation and eternal life (2 Cor. 7:10; Acts 11:18).
  • Repentance for the forgiveness of sins (Luke 24:47; Acts 2:38; 3:19; 5:31).
  • Unrepentant sinners will perish (Luke 13:3; Mt 3:10).
  • Repentance is a command from God himself (Acts 17:30; Mt 4:17).
  • While there may be an initial saving repentance, it is not a one time event (Luke 17:3-4; 1 Cor. 5:12-13 NLT).
  • The meaning of repentance in the new testament is the same in the old testament (Matt. 11:21-22; Job 42:6).
  • Repentance is an immediate fruit of genuine saving faith resulting in good works and righteous behavior (Mt 3:8 NLT; Ac 26:20; Rev 2:5)

The gospel can be summarized in different ways. Sometimes faith alone is named as the one thing necessary for salvation (see John 3:16; Acts 16:31; Rom. 10:9; Eph. 2:8–9), other times repentance alone is named (Luke 24:47; Acts 3:19; 5:31; 17:30; 2 Cor. 7:10), and sometimes both are named (Acts 20:21). Genuine faith always involves repentance, and vice versa.

— ESV Study Bible, note on Acts 2:38.