REPENTANCE AND IMPENITENCE - A, PREVIOUS LECTURE - NEXT SECTION - HELP - FB - TWITTER - GR VIDEOS - GR FORUMS - GR YOUTUBE
In the discussion of this subject I shall show:
What repentance is not.
1. The Bible everywhere represents repentance as a virtue, and as constituting a change of moral character; consequently, it cannot be a phenomenon of the intelligence: that is, it cannot consist in conviction of sin, nor in any intellectual apprehension of our guilt or ill-desert. All the states or phenomena of the intelligence are purely passive states of mind, and of course moral character, strictly speaking, cannot be predicated of them.
2. Repentance is not a phenomenon of the sensibility: that is, it does not consist in a feeling of regret or remorse, of compunction or sorrow for sin, or of sorrow in view of the consequences of sin to self or to others, nor in any feelings or emotions whatever. All feelings or emotions belong to the sensibility, and are, of course, purely passive states of mind, and consequently can have no moral character in themselves.
It should be distinctly understood, and always borne in mind, that repentance cannot consist in any involuntary state of mind, for it is impossible that moral character, strictly speaking, should pertain to passive states.
What repentance is.
1. Metamelomai, "to care for," or to be concerned for one's self; hence to change one's course. This term seems generally to be used to express a state of the sensibility, as regret, remorse, sorrow for sin, etc. But sometimes it also expresses a change of purpose as a consequence of regret, or remorse, or sorrow; as in, "He answered and said, I will not; but afterwards he repented and went" (Matt. 21:29). It is used to represent the repentance of Judas, which evidently consisted of remorse and despair.
2. Metanoeo, "to take an after view": or more strictly, to change one's mind as a consequence of, and in conformity with, a second and more rational view of the subject. This word evidently expresses a change of choice, purpose, intention, in conformity with the dictates of the intelligence. This is no doubt the idea of evangelical repentance. It is a phenomenon of will, and consists in the turning or change of the ultimate intention from selfishness to benevolence. The term expresses the act of turning; the changing of the heart, or of the ruling preference of the soul. It might with propriety be rendered by the terms "changing the heart." The English word "repentance" is often used to express regret, remorse, sorrow, etc., and is used in so loose a sense as not to convey a distinct idea, to the common mind, of the true nature of evangelical repentance. A turning from sin to holiness, or more strictly, from a state of consecration to self to a state of consecration to God, is and must be the turning, the change of mind, or the repentance that is required of all sinners. Nothing less can constitute a virtuous repentance, and nothing more can be required.
What is implied in repentance.
1. Such is the correlation of the will to the intellect, that repentance must imply reconsideration or after thought. It must imply self-reflection, and such an apprehension of one's guilt as to produce self-condemnation. That selfishness is sin, and that it is right and duty to consecrate the whole being to God and His service, are first truths, necessarily assumed by all moral agents. They are, however, often unthought of, not reflected upon. Repentance implies the giving up of the attention to the consideration and self-application of these first truths, and consequently implies conviction of sin, and guilt, and ill-desert, and a sense of shame and self-condemnation. It implies an intellectual and a hearty justification of God, of His law, of His moral and providential government, and of all His works and ways.
It implies an apprehension of the nature of sin, that it belongs to the heart, and does not essentially consist in, though it leads to, outward conduct; that it is an utterly unreasonable state of mind, and that it justly deserves the wrath and curse of God forever.
It implies an apprehension of the reasonableness of the law and commands of God, and of the folly and madness of sin. It implies an intellectual and a hearty giving up of all controversy with God upon all and every point.
It implies a conviction that God is wholly right and the sinner wholly wrong, and a thorough and hearty abandonment of all excuses and apologies for sin. It implies an entire and universal acquittal of God from every shade and degree of blame, a thorough taking of the entire blame of sin to self. It implies a deep and thorough abasement of self in the dust, a crying out of soul against self, and a most sincere and universal, intellectual, and hearty exaltation of God.