Repentance Not to Be Repented of

For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.  2 Corinthians 7:10

One of the most misunderstood, and I daresay neglected doctrines in the church today, is the doctrine of repentance.  When the word repentance is on occasion mentioned, it is usually either given a modern definition far from its true biblical meaning, or it is used by a preacher (with quivering voice) to shock the congregation into a rush for the altar for prayer.  Having observed both of these scenarios countless times, and having talked to countless Christians, as well as many, many ministers, I am convinced that it is a small minority within the evangelical church that actually understands what repentance is, and knows  what it means “to repent.”  For the most part, this small minority that does indeed understand, did not gain this understanding from the pulpit, but rather through a personal experience by the grace of God- for it is very possible, even probable, for one to attend church, or even bible school or seminary, and never hear a clear exposition of the subject. 

Now how can this be?  It is this simple.  If the pastor has never experienced true repentance, and if the bible teacher has not as well, they which hear them will certainly not gain much insight into the topic. For to be sure “out of the abundance of the heart the mouth speaketh,” thus, if the minister is inexperienced with true repentance, he will not with any conviction or clarity preach it.  Rather, for the most part, he will neglect to speak of it - for he is not conscious of the importance of the subject, inasmuch as it is unfamiliar to him, having never been an integral part of his religious experience.

But how can a minister, or teacher, become such without having any experience with true repentance?  The answer: In the same way that he became a Christian without true repentance! For to be sure, the gospel that is preached in our day, does not require repentance as a condition of salvation, consequently, many people become “believers” without it.  Then, by a natural course of events, some of these believers- which have never experienced true repentance- eventually become ministers themselves, thereby perpetuating the cycle in which neither preacher nor parishioner is enlightened upon this vital subject.

Now you may fairly raise an objection to my assessment of the state of the modern evangelical church regarding true repentance.  You may even feel it outrageous for me to suggest that many ministers are bereft of true understanding regarding the subject.  However, once we examine what true repentance is, as it is set forth in our text from 2 Corinthians, you may come to see things in a different light.

In our examination of what true repentance is it will of necessity be helpful to first establish what repentance is not.

Repentance is not confession of sin.  Although confession of sin may certainly be involved in true repentance, it does not, however, define it.   Confession of sin is an acknowledgement of guilt, whereas repentance involves a change of mind and conduct.  It is very possible- and very common- to confess sin without ever having a proper change of mind and conduct.

Repentance is not asking for forgiveness. Again, one might ask for forgiveness while they are repenting, but one might just as easily ask for forgiveness without repentance.  In fact, many ask for forgiveness while being conscious that they have no intention of breaking off from their sins.  They know that what they do is wrong, thus the request for forgiveness, yet are unwilling to change their behaviour.

Repentance is not mere resolution.  In truth, repentance is resolution of the truest form.  However, mere resolution, that resolution or effort to do better without having a proper change of heart, is weak and results in an endless cycle of broken promises to one’s self and to God.

Repentance is not faith.  Many Christians are confused about this.  They somehow think that as long as they believe the gospel, that they have no need for repentance.  In fact, some ministers give the idea that believing the gospel is repentance.  As wonderful and precious as faith is, it should not be exalted at the expense of other truths.  Many believers are so imbalanced in their ideas regarding faith, that they cannot, or will not see the whole of biblical truth.  They approach every issue in the same way- believe, BELIEVE, BELIEVE!  They are like a man who calls himself a mechanic, yet possesses but one tool- the hammer!

Repentance is not remorse.  Although remorse is definitely part of repentance, and they which have truly repented indeed know their share of deep remorse, it must be stated that an individual can indeed experience remorse without ever truly repenting.  There exists a definite distinction between the remorse that the truly penitent experience and the remorse that the impenitent may feel.  This is precisely what Paul addresses in our text. 

Now regarding the text in 2 Corinthians 7:10, I will make three points: (1) The definition of repentance, (2) The catalyst of true repentance, and (3) The character of true repentance.

The definition of repentance

Having already established what repentance is not, we must now define what it indeed is.  The word translated as repentance comes from the Greek word metanoia, which means “after-thought, change of mind “or a “perceiving after.”  Thus we get our simple definition of repentance: a change of mind. But this raises the question: What is that change of mind that may properly be considered repentance? 

It must be stated here that not every change of mind can be considered repentance.  A person may form new opinions regarding sin, or the Bible, or of God, thus experiencing a change of thoughts, but this can hardly be considered repentance.  Likewise, one may decide to become a “positive person,” and refuse to think any negative thoughts, and thereby change his mind, but this too fails to represent what the biblical meaning of repentance consists in.  In fact, this positive thinking approach, or “faith” as many wrongly call it, is quite contrary to biblical repentance. 

So what is that change of mind that is repentance?  Firstly, the term mind, as used in the translation of metanoia, is intended to mean something much deeper than the way we often use the word.  It is intended to represent the seat of moral contemplation.  It is that faculty within man that is capable of deep thought and consideration, and in this case, reflection upon his moral actions and conduct.  The word mind here should be understood to mean mind-set.  It is the mind-set, or the inclination of the will, the ultimate intention, that undergoes a change in true repentance.

Now according to Paul, there are but two mind-sets that men may choose between:

For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. Romans 8:5

Thus, repentance may be defined as that change of mind, or ultimate intention, from the gratification of self to the glorifying of God.

The catalyst of true repentance

A chemist may at times add a substance to increase the rate or efficiency of a chemical reaction.  These substances are known as catalysts.  In our text, Paul speaks of a vital component to true repentance that may be thought of as a catalyst of repentance: godly sorrow.  Notice what he says: godly sorrow worketh repentance.  The repentance that Paul was so thankful for having occurred among the Corinthians was directly the result of godly sorrow.  This godly sorrow induced the Corinthians to have a genuine and deep change of mind. 

Now for those believers which consider anything negative to be of the devil, and only happy, positive things to be from God, there is a problem.  For this verse of scripture declares that there exists a sorrow- which is a negative- that is indeed godly, or of God.  Thus, as I stated earlier, those believers who in the name of faith, reject, resist, and rebuke all things which are negative are indeed quite contrary to the biblical doctrine of repentance, which we see is induced by a sorrow which is spoken of as godly.  I have known many Christians who are in doctrinal error, living contrary to the proper morals they once espoused, who yet hold to a “positive confession” of victory while they have none, and blessing while they in truth are fallen.  They are determined to maintain a faith in a positive only Christianity, when they would do well to let the misery which is their state lead to a godly sorrow which worketh repentance.

Now Paul contrasts two types of sorrow in this verse: godly sorrow, and the sorrow of this world.  Godly sorrow, as we have seen works or produces repentance, the sorrow of this world, or worldly sorrow, worketh death. We will now consider what is intended by these terms.

Godly sorrow is that sorrow which takes into consideration the feelings and welfare of God.  It is that sorrow which is characterized by deep regret for how we have treated God, how we have injured his Person, and abused his feelings.  Godly sorrow takes the individual out of his obsession with securing his own happiness, peace, and relief, and brings him into a state where he truly sympathizes with God.  In godly sorrow, the individual cares ultimately for God’s well-being; his own welfare he no longer regards.  He is no longer driven to relieve his own guilt, nor is he fixated with finding forgiveness; he cares only for the Lord whom he has offended.

I am certain that many which read what I have just written will find this very foreign language.  Sadly, many “believers” will consider this unnecessary, and even sadder, some will scoff at this, stating that “no one” comes to God, nor experiences repentance in this way.  Yet they which are truly penitent can and do identify with what I have written: for it is their experience, and they know it to be true.  And they which have experienced such things, and felt such things, can only wonder at those believers which have never experienced the same, and shudder at those which would dare to scoff.

Now the sorrow of the world of which Paul speaks is to the contrary.  It is that sorrow over sin which is self-centered.  It laments over how wrong decisions have affected one’s self, and is ultimately concerned with how those sins may jeopardize one’s eternal state, or ability to receive divine blessing and assistance.  The sorrow of this world laments its own losses, and never rises to consider the sufferings of God.  It does not despise sin, but only the effects of sin.  It is the grief of Esau, weeping over the realization of forfeited blessings, but unable to weep over the sins that secured this forfeiture.   It is called the sorrow of the world, for it is ultimately selfish, and thus bears the same characteristic of the unregenerate or worldly.  It worketh death- for it never leads to repentance acceptable to God.

The character of true repentance

The character, or nature, of true repentance is set forth in our text by the expression not to be repented of. A repentance not to be repented of may seem to be a strange statement.  However, it simply means this: A changing of the mind from which one will not return.  It is a repentance that we will not take back or regret, a repentance that we will continue in, and one in which we will not have a “change of mind” concerning our initial change of mind.

And herein must the doctrine of the perseverance of the saints be understood.  The saints do not possess an eternal security by the arbitrary will of God regardless of what fruit is or is not manifest within their lives, but rather the saints persevere because they have experienced repentance not to be repented of.  They have sympathized with God, they have felt his pain that their sin has caused, and they cannot return again to behaviour that is offensive to him.    Thus, they persevere in godliness- not merely a profession of godliness- but an actual practice of godliness as it is defined in scripture.

So we see that the character of true repentance is that of continuance.  For time, and the course of life, will prove that many which seemed to begin well, in truth did not.  For when believers condone the practices that they once condemned, and return to the things that they have once repented of, thereby repenting of their initial repentance, does it not suggest that perhaps in the beginning they were amiss?  It does for certain show their inexperience with godly sorrow, for if they had begun on that path, they would be constrained to continue in it.

And so the question, “How do you define repentance?”  If my commentary is strange to you, know that it is familiar to the saints throughout the ages.  I would suggest that you do not dismiss it, for true repentance has always been the same in every generation whether we have experienced it or not.  It is quite certain that men will define repentance according to that which they have experienced. If your definition is wanting, it is likely your experience is as well.

Have you godly sorrow?  Have you true remorse?  Does your heart feel for Christ and his sufferings? Blessed are the poor in spirit, blessed are they which mourn, blessed are the meek: for theirs is the kingdom, and the comfort, and the joy of a repentance-   not to be repented of.