To wrap up my series on free grace theology, I want to post a few entries on specific biblical issues that tend to get misinterpreted by free grace advocates. The first of these, the issue of repentance, is perhaps the main issue separating free grace theology from Lordship salvation. It is often claimed by free grace teachers that the term “repentance” (metanoia) means simply, “to change one’s mind.” In a previous post I noted the reasons behind why they define the word this way and pointed out that “repentance” is composed of two Greek words that literally mean “after-thought,” or “to change the mind.” However, such a definition, while partially true, is insufficient for several reasons.
The main reason why the proposed definition (offered by the no-lordship side) is a poor definition is because it fails to point out that in almost every instance in which the word is used in the Bible it always is connected with a change of behavior. In fact, the NT distinguishes between true and false repentance (cf. 2 Cor. 7:10), and the main difference between the two is that the former results in a change of behavior while the latter does not. Thus to define “repentance” as a mere “change of mind” can be dangerously misleading since the Bible teaches that there is no genuine repentance where there is not also “a change in behavior.”
As it turns out, free grace advocates have an agenda behind their push for the proposed meaning of “repentance.” Because of their presupposition that the Gospel makes absolutely no demands on the sinner other than to simply “believe,” free grace proponents are forced to reinterpret and redefine the word “repentance.” If “repentance” means something more than “to change one’s mind” (which it surely does) then the whole free grace enterprise is in danger. As a result, there is a wholesale denial by no-lordship teachers that repentance means “to turn from sin,” otherwise (according to them) salvation would not be free since it would require the sinner to do something other than believe in order to be saved (in this case, they would have to “forsake sin”).
What are we to make of this? What is repentance? In order to answer this question, I want to address three related questions. First, what is the meaning of repentance? Second, is repentance necessary to be saved? Thirdly, does the command to repent conflict with the freeness of the Gospel offer?
1. The meaning of repentance:
“Repentance” (metanoia) literally means “to change one’s mind” but encompasses so much more than this. Because the term is found in contexts in which sin is being discussed, the term has the idea of “changing one’s mind about sin,” and so is typically defined as “turning from sin.” Consider two passages that indicate that repentance is tantamount to forsaking sin:
Matthew 3:1-12. John the Baptist prepared the way of Christ by proclaiming, “Repent, for the kingdom of heaven is near” (v. 1). John reveals what true repentance consists of when he urges his listener’s to “bear fruit worthy of repentance” (v. 8). Basically John was saying, “If you claim to have repented (“changed your mind”), then let’s see it in your actions!” But does this mean that the “fruit,” the change of life that results from repentance, is optional? Definitely not. The clincher to this passage is that John goes on to say that, “the ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (v. 10). Repentance that does not produce fruit will result in damnation.
Since true repentance is inseparable from fruit bearing, the best way to define repentance is “turning from sin.” To leave it at simply “change your mind” is misleading and damning since there can be no legitimate change of mind where there is not also a change in behavior.
Luke 15: This passage gives us significant insight into what the term “repentance” was understood to mean in Jesus’s day. In this passage, Jesus tells a series of parables that all illustrate what repentance looks like. Three stories are told in which something is lost—in the first, a sheep; in the second, a coin; and, in the third, a son. In each account, the person who lost the object seeks out the missing possession until it is found, which leads them to rejoicing and celebration. After presenting each of the parables, Jesus gives the same conclusion: “I tell you that in the same way, there will be more joy in heaven over one sinner who repents…” (v. 7, 10, 24, 32).
When we look at the details of the stories, it becomes clear that the “repentance” Jesus describes is a lot more developed than a mere “change of mind.” In both the first and last stories (the lost sheep and lost son), both the missing sheep and son are “straying,” with the obvious idea of actively running from their owner/father. Eventually, both the sheep and the son are “found,” with an added element in the story of the lost son—the son “comes to his senses” (v. 17) before he is found by his father. In these cases, then, it is clear that what is being “repented” of—what the change of mind is entailing—is an active rebellious departure from the one to whom they belong.
So it is clear from the above passages (and many others could be cited) that saving repentance is “a change of mind that always results in a change of behavior” or “a turning from sin.”
2. Is repentance necessary to be saved?
Absolutely. Multiple passages are abundantly clear that in order to be saved, a person must repent of their sin.
Mark 1:15—Jesus said, “Repent and believe the Gospel!”
Luke 13:5—Jesus said, “Unless you repent, you will all perish.”
Acts 3:19—Peter told his hearers what they must do to be saved: “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.”
Acts 26:20—Paul said, “I preached [to the Gentiles] that they should repent and turn to God and prove their repentance by their deeds”
2 Cor. 7:10—Paul wrote, “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.”
2 Peter 3:9—Peter wrote, “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
So, yes, repentance is necessary to be saved. And the only repentance that truly saves is the repentance that turns from sin.
3. Since repentance is necessary for salvation, does this compromise the Bible’s clear teaching that we are saved by grace?
Regardless of what free grace theology claims, the necessity of repentance does not diminish the freeness of the Gospel offer, for several reasons. First of all, since the Bible itself sees no conflict between the necessity of repentance and the necessity of faith (as the above passages show), then we should not either. Secondly, while the Bible teaches that repentance is necessary to be saved, it equally teaches that repentance is a divinely bestowed gift from God:
Acts 5:31 “God exalted [Jesus] to his own right hand as Prince and Savior that he might give repentance and forgiveness of sins to Israel.”
Acts 11:18, “When they heard [of the Gentile’s conversion], they had no further objections and praised God, saying, "So then, God has granted even the Gentiles repentance unto life."
God grants repentance to those whom He has chosen. It cannot be seen as a work, then, for the simple reason that no one has the ability to truly repent unless God enables him to do it.
Certainly much more could be said concerning this issue. What has been said is sufficient to show that repentance is, first of all, a change of mind that results in a change of direction (and so means “to turn from sin”); secondly, it is necessary to be saved; and, thirdly, is a divinely bestowed gift.
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