The concept of repentance stands at the core of the Christian faith, serving as an essential element in the believer's relationship with God. Far from being a mere theological abstraction, repentance represents a profound, life-altering response to the divine call. This call echoes through the pages of Scripture, from the thundering exhortations of the Old Testament prophets to the urgent proclamations of John the Baptist and Jesus Christ Himself. In the evangelical tradition, repentance is understood not simply as remorse or regret but as a radical reorientation of one's entire being towards God.
This extensive study aims to delve deep into the Biblical understanding of repentance, focusing on Acts 26:19-20, where the Apostle Paul summarizes his ministry before King Agrippa. We will examine the passage's historical and cultural milieu, draw connections to relevant passages, and explore the implications for contemporary Christian living. Our investigation will be guided by the authority of Scripture and the centrality of Christ's redemptive work.
I. The Cultural and Historical Context of Repentance in the Biblical World
A. Ancient Near Eastern Concepts of Sin and Restoration
To fully grasp the biblical notion of repentance, we must first understand the cultural soil from which it grew. In the ancient Near East, sin was often conceived as a disruption of cosmic order or a breach in relationships—between humans and their deities, between individuals, or within the community. This disruption required concrete actions to restore harmony.
In Mesopotamian and Egyptian traditions, for instance, purification and appeasement rituals were performed daily. These might involve sacrifices, prayers, or even dramatic reenactments of mythic events. The goal was to appease the offended deity and reestablish the proper order.
While sharing some of these general concerns, the Hebrew Bible presents a distinct perspective. The God of Israel is not simply one deity among many but the sovereign Creator and Lord of all. Sin, therefore, is not merely a disturbance of an impersonal cosmic balance but a personal offense against the holy God. This understanding imbues repentance with profound moral and relational dimensions.
B. Concrete vs. Abstract Thinking in Biblical and Modern Worldviews
A critical difference between the cultural world of the Bible and much of our modern world lies in the tendency towards concrete versus abstract thinking. Contemporary society often prioritizes inner psychological states, defining thoughts, feelings, and behaviors in highly abstract terms. In contrast, the biblical world expresses itself through more tangible, action-oriented language.
This distinction is crucial for our understanding of repentance. Modern individuals might treat repentance primarily as an emotional or psychological phenomenon—an inner feeling of sorrow or a private acknowledgment of wrongdoing. However, in the Bible, repentance is not merely felt; it is something done.
When the Apostle Paul stood before King Agrippa, as recorded in Acts 26, he did not describe his ministry in terms of fostering certain emotions or mental states. Instead, he emphasized concrete actions: "that they should repent and turn to God, performing deeds in keeping with their repentance" (Acts 26:20, ESV). This active, externally manifested repentance starkly contrasts a purely internalized conception.
II. Exegesis of Acts 26:19-20 - Paul's Defense Before Agrippa
A. Historical and Literary Context
The Book of Acts, authored by Luke, tells us about the expansion of the early Christian Church from Jerusalem to Rome. Chapter 26 presents Paul's defense before King Agrippa II, the great-grandson of Herod the Great. This scene is part of a larger story in which Paul, having been arrested in Jerusalem, makes his case before various authorities.
Paul's speech to Agrippa is not merely a personal vindication but a Gospel proclamation. He recounts his own dramatic conversion and subsequent calling to ministry. Within this context, he articulates the essence of his message to Jews and Gentiles.
B. Verse-by-Verse Analysis
1. Acts 26:19 - "Therefore, O King Agrippa, I was not disobedient to the heavenly vision."
Paul begins by asserting his faithfulness to the divine commission he received on the Damascus road. The "heavenly vision" refers to his encounter with the risen Christ (Acts 9:3-6). By framing his ministry in terms of obedience to this vision, Paul underscores the divine origin and authority of his message.
2. Acts 26:20a - "but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles,"
Paul outlines the geographical and ethnic scope of his ministry. Beginning in Damascus, the site of his conversion, he preached in Jerusalem, the heart of Judaism, before expanding "throughout all the region of Judea." Finally, keeping with his unique calling, he brought the message to the Gentiles. This progression mirrors Jesus' command in Acts 1:8 to be witnesses "in Jerusalem and in all Judea and Samaria, and to the end of the earth."
3. Acts 26:20b - "that they should repent and turn to God,"
Here, we encounter the core of Paul's proclamation. The verbs "repent" (μετανοεῖν, metanoein) and "turn" (ἐπιστρέφειν, epistrephein) are both present infinitives, suggesting ongoing action. Repentance is not a one-time event but a continual reorientation towards God.
The term μετανοεῖν literally means "to change one's mind," but in Biblical usage, it carries the more significant connotation of a complete alteration in one's way of life. Ἐπιστρέφειν reinforces this idea, indicating a decisive turning from one path to another—in this case, turning to God.
4. Acts 26:20c - "performing deeds in keeping with their repentance."
This clause is critical for understanding the biblical view of repentance. The participle "performing" (πράσσοντας, prassontas) is also in the present tense, again emphasizing ongoing action. The "deeds" (ἔργα, erga) are not the cause of repentance but its necessary fruit.
The phrase "in keeping with their repentance" (ἄξια τῆς μετανοίας, axia tēs metanoias) means "worthy of repentance." It suggests that genuine repentance will inevitably manifest itself in observable changes in behavior and lifestyle.
C. Theological Implications
This passage reveals several key aspects of Biblical repentance:
1. Divine Initiative: Repentance responds to God's prior action and call. Paul's ministry began with a "heavenly vision."
2. Universal Scope: The call to repentance is for everyone—Jews and Gentiles alike.
3. Holistic Transformation: Repentance involves the whole person—intellect, will, and actions.
4. Ongoing Process: It is not a single event but a continuous turning to God.
5. Practical Manifestation: True repentance produces tangible fruits—deeds that align with God's will.
III. Repentance in the Broader Biblical Narrative
A. Old Testament Foundations
1. The Prophetic Call
The Old Testament prophets consistently called Israel to repentance, often using vivid imagery to convey the urgency and depth of the required response. The prophet Joel, for instance, exhorts:
"'Yet even now,' declares the LORD, 'return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.' Return to the LORD your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster." (Joel 2:12-13, ESV)
Here, repentance is portrayed as a wholehearted return to God. The outward signs (fasting, weeping, mourning) must be accompanied by inward transformation ("rend your hearts"). The motivation for repentance is not just the avoidance of judgment but the character of God Himself—His grace, mercy, and steadfast love.
2. Royal and National Repentance
The historical books provide examples of both individual and corporate repentance. King David's response to his sins of adultery and murder (Second Samuel 12; Psalm 51) illustrates personal repentance. After being confronted by the prophet Nathan, David acknowledges his sin, accepts God's judgment, and seeks restoration.
Corporately, events like Solomon's dedication of the temple (First Kings 8:46-51) and the reforms under kings like Hezekiah (Second Chronicles 29-31) and Josiah (Second Kings 22-23) demonstrate national repentance. These involve public confession, the destruction of idols, the reinstitution of proper worship, and a commitment to obey God's law.
3. The Anticipation of New Covenant Repentance
The prophets also look forward to a time when God will enable a more profound and lasting repentance. Jeremiah speaks of a new covenant in which God's law will be written on the hearts of His people (Jeremiah 31:31-34). Ezekiel prophesies:
"And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules." (Ezekiel 36:26-27, ESV)
This promise points to an internalized, Spirit-empowered obedience that goes beyond mere external compliance.
B. New Testament Fulfillment
1. John the Baptist's Preparatory Ministry
The New Testament opens with John the Baptist's call to repentance: "Repent, for the kingdom of heaven is at hand" (Matthew 3:2, ESV). John's baptism was a "baptism of repentance for the forgiveness of sins" (Mark 1:4, ESV). When challenged by religious leaders, John insisted on concrete evidence of repentance:
"Bear fruit in keeping with repentance. . . . Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire." (Matthew 3:8, 10, ESV)
2. Jesus' Proclamation of the Kingdom
Jesus conveys the same message: "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15, ESV). His call to repentance is comprehensive, directed to all people, and touches every aspect of life.
In His teaching, Jesus frequently emphasizes the necessity of repentance:
"No, I tell you; but unless you repent, you will all likewise perish." (Luke 13:3, ESV)
"Just so, I tell you, there is joy before the angels of God over one sinner who repents." (Luke 15:10, ESV)
The parables of the lost sheep, the lost coin, and the prodigal son (Luke 15) illustrate God's delight in repentant sinners. The story of Zacchaeus (Luke 19:1-10) provides a concrete example of repentance resulting in radical lifestyle changes, particularly in relation to others.
3. Apostolic Preaching
After Christ's resurrection and the outpouring of the Holy Spirit at Pentecost, the apostles carry forward the message of repentance. Peter's sermon in Acts 2 culminates in the appeal:
"Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit." (Acts 2:38, ESV)
Here, repentance is closely linked with faith in Christ, baptism, forgiveness, and the reception of the Spirit. It marks the beginning of the Christian life.
Paul's epistles, while using the specific terminology of repentance less frequently, are permeated with the concept. He speaks of putting off the old self and putting on the new (Ephesians 4:22-24), of being transformed by the renewal of the mind (Romans 12:2), and of bearing the fruit of the Spirit (Galatians 5:22-23). All of these ideas are consonant with the active, holistic repentance we see in Acts 26:20.
IV. The Anatomy of Biblical Repentance
Having surveyed the scriptural data, we can now synthesize the key elements of genuine, God-honoring repentance.
A. Divine Initiation and Human Response
Repentance always begins with God. It is His kindness that leads us to repentance (Romans 2:4). He grants repentance (Acts 11:18; Second Timothy 2:25) through the convicting work of the Holy Spirit (John 16:8-11). Yet, this divine initiative does not negate human responsibility. We are commanded to repent, and our willful, wholehearted response is essential.
B. Intellectual Dimension: Change of Mind
True repentance involves a radical reassessment of oneself, sin, and God. The repentant sinner comes to see sin as God sees it—as an offense against His holiness, a violation of His law, and a disruption of right relationships. There is a new understanding of one's own guilt and helplessness before God.
C. Volitional Dimension: Change of Will
This altered perception leads to a reorientation of the will. The repentant individual turns away from sin and self-rule and turns decisively to God in surrender and obedience. There is a recognition of God's rightful lordship and a commitment to live under His reign.
D. Emotional Dimension: Godly Sorrow
Biblical repentance is not devoid of emotion. There is a place for profound sorrow over sin, not merely because of its consequences but because of how it grieves God. As Paul writes:
"For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death." (Second Corinthians 7:10, ESV)
This godly sorrow is distinct from mere worldly remorse or self-pity. It is sorrowful in view of God's mercy and, therefore, infused with hope.
E. Relational Dimension: Reconciliation
Repentance restores the relationship between God and the sinner. It also has horizontal implications, leading to reconciliation with others wherever possible. Jesus taught that reconciliation should even precede worship:
"So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift." (Matthew 5:23-24, ESV)
F. Behavioral Dimension: Changed Life
As Paul emphasizes in Acts 26:20, repentance must bear fruit in changed behavior. These "deeds in keeping with repentance" are not worthy works that earn salvation but rather the inevitable outcome of genuine repentance. They serve as evidence of the Spirit's transforming work.
John the Baptist specified some of these deeds for his hearers:
"Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise." (Luke 3:11, ESV)
To tax collectors, he said, "Collect no more than you are authorized to do" (Luke 3:13, ESV). To soldiers, "Do not extort money from anyone by threats or by false accusation, and be content with your wages" (Luke 3:14, ESV).
These instructions reveal that repentance often manifests itself in how we treat others, especially the vulnerable, and in our use of resources and power.
G. Ongoing Nature: A Lifelong Posture
Finally, we must recognize that repentance is not a one-time event but a continual posture before God. Jesus called His disciples to take up their cross daily (Luke 9:23). Martin Luther's first of the Ninety-Five Theses famously states: "When our Lord and Master Jesus Christ said 'Repent,' he intended that the entire life of believers should be repentance."
V. Repentance in Christian Experience and Practice
A. Repentance and Conversion
In evangelical theology, repentance is inextricably linked with saving faith. Together, they constitute the human response to the gospel. Faith is the positive side—trusting in Christ and His finished work for salvation. Repentance is the negative side—turning away from sin and self-reliance.
The two are distinguishable but inseparable. Genuine faith is always penitent faith and true repentance always reaches out to Christ in faith. This explains why the New Testament can sometimes use "repentance" as shorthand for conversion (e.g., Acts 11:18) and other times use "faith" in the same way (e.g., Ephesians 2:8-9).
B. Repentance in the Ongoing Christian Life
Repentance does not end at conversion; it remains a vital component of the believer's sanctification. As Christians continue to struggle with indwelling sin and confront their own shortcomings, repentance becomes a regular rhythm of spiritual life.
The Apostle John, writing to believers, says:
"If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (First John 1:8-9, ESV)
This ongoing confession and repentance is not a re-conversion but rather the lived-out acknowledgment of our continual dependence on God's grace and our commitment to growth in holiness.
Moreover, repentance often has a corporate dimension. Churches, denominations, and even nations may be called to repent of shared sins or failures. The letters to the seven churches in Revelation 2-3 include calls to repentance for entire congregations. Historical examples like the Confessing Church in Nazi Germany or the Truth and Reconciliation Commission in post-apartheid South Africa demonstrate how corporate repentance can be a powerful witness and catalyst for change.
C. Repentance and Spiritual Disciplines
The practice of repentance is closely related to various spiritual disciplines. These disciplines are not meant to be mere external rituals but aid in cultivating a repentant heart and implementing repentance in daily life.
1. Self-Examination: Regular, prayerful introspection in light of God's Word helps believers identify areas requiring repentance. The Psalmist's prayer serves as a model: "Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!" (Psalm 139:23-24, ESV)
2. Confession: Articulating our sins before God and, when appropriate, before others (James 5:16) is a concrete act of repentance. It combats our tendency towards self-justification and fosters humility.
3. Fasting: Abstaining from food or other legitimate pleasures can express sorrow for sin and help us reorient our desires toward God. However, as Isaiah 58 emphasizes, true fasting must be accompanied by acts of justice and mercy.
4. Restitution: Where possible, repentance involves making amends for wrongs done. Zacchaeus's commitment to restore fourfold what he had defrauded (Luke 19:8) exemplifies this principle.
5. Accountability: Being in intentional relationships where others can lovingly confront our sin and support our repentance is crucial. "Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted." (Galatians 6:1, ESV)
D. Pastoral and Counseling Implications
Understanding biblical repentance has significant implications for pastoral ministry and Christian counseling. It guards against both legalism and antinomianism.
Legalism reduces repentance to mere behavior modification or rule-following without heart change. It can lead to either self-righteousness or despair. Antinomianism, on the other hand, divorces forgiveness from the call to obedience, resulting in cheap grace.
True repentance, centered on the gospel, avoids these extremes. It recognizes both the depth of sin and the surpassing greatness of God's grace in Christ. It fosters neither pride nor despair but humble, joyful obedience.
In counseling, this means that while sympathetic listening and emotional support are essential, the ultimate goal is to guide counselees towards repentance—helping them see their situations in light of God's Word, turn from sinful patterns, and take concrete steps of obedience.
Pastorally, it requires preaching that is both deeply convicting and hope-filled, calling people simultaneously to repentance and faith. It means creating church cultures where confession is encouraged, not because sin is taken lightly, but because grace is known to abound.
VI. Repentance in an Age of Therapeutic Spirituality
Our cultural context presents unique challenges and opportunities for understanding and practicing biblical repentance. In what has been termed the "therapeutic age," spirituality is often viewed primarily in terms of self-fulfillment, personal well-being, and the resolution of psychological distress.
A. Challenges to Biblical Repentance
This therapeutic paradigm can hinder genuine repentance in several ways:
1. Sin Redefined: Sin tends to be recast as dysfunction, mistake, or victimhood rather than rebellion against God. This obscures personal responsibility and the need for repentance.
2. Individualism: The emphasis on individual autonomy and self-determination can make submission to God's authority seem unappealing or even oppressive.
3. Feeling-Centered: When good feelings become the ultimate goal, the discomfort of confronting one's sin is avoided. Repentance is neglected in favor of techniques that provide immediate emotional relief.
4. Narcissism: A preoccupation with self can lead to shallow, self-referential repentance—being sorry for the consequences of sin rather than for sin itself.
B. Opportunities for Gospel Witness
However, the therapeutic culture also presents openings for sharing the message of repentance:
1. Holistic Transformation: Many are disillusioned with quick-fix solutions and long for deep, lasting change. Biblical repentance offers just that—a comprehensive reorientation of life.
2. Relational Restoration: In an age of fragmented relationships, the reconciliation that flows from true repentance is deeply attractive.
3. The Quest for Authenticity: Genuine repentance strips away pretense and fosters true self-knowledge in light of God's truth. It can appeal to those weary of superficiality.
4. Repentance as Liberation: Contrary to popular perception, biblical repentance is profoundly liberating. It breaks the power of guilt and the bondage of sinful patterns. As Augustine prayed, "You have made us for yourself, and our hearts are restless until they find their rest in you."
C. Contextualizing the Call to Repentance
Effective evangelism and discipleship in this context require wisely contextualizing the call to repentance. This does not mean diluting the message but rather demonstrating its relevance to contemporary concerns.
For example, when addressing the widespread sense of shame in our culture, we can show how God's grace in Christ deals with shame at its root, not by minimizing sin but by fully exposing and covering it.
Or, recognizing the high value placed on authenticity, we can present repentance as the pathway to becoming our true selves as God intended, freed from the distortions of sin.
The key is to maintain the whole Biblical meaning of repentance while expressing it in ways that resonate with our hearers' felt needs and aspirations.
VII. Conclusion: The Magnificence of Repentance
As we conclude this exploration of God's call to repentance, we are struck by the subject's gravity and glory. Repentance confronts us with the stark reality of our sin and its offense against our holy Creator. It shatters our illusions of self-sufficiency and lays bare our desperate needs.
Yet far from leaving us in despair, biblical repentance ushers us into the wonder of God's grace. It is the doorway to forgiveness, cleansing, and restored fellowship with God. It is the Spirit-empowered turning from all that defaces and deforms us to embrace the beauty of holiness.
Moreover, repentance is a gift. That the sovereign Lord should not only tolerate but actually invite our return to Him is astounding. "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise" (Psalm 51:17, ESV).
In repentance, we discover that the God against whom we have rebelled is the Father who runs to meet his prodigal children, embracing them and clothing them with honor. We find, paradoxically, that the deepest repentance and the highest joy meet.
It explains why the Puritan Thomas Watson wrote, "Repentance is a pure gospel grace. The covenant of works admitted no repentance; there it was, sin and die. Repentance came in by the gospel. Christ has purchased in his blood that repenting sinners shall be saved."
Thus, repentance is central not only to our initial conversion but to the entire Christian life. It opens the door to ongoing renewal, deepening humility, and growing wonder at the riches of God's kindness in Christ Jesus.
The Biblical call to repentance is finally a call to abundant and eternal life. May we heed that call daily, turning ever more fully to the God whose mercies are new every morning and living out that repentance in joyful, tangible obedience.
"The LORD is merciful and gracious, slow to anger and abounding in steadfast love. He will not always chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us." (Psalm 103:8-12, ESV)
To this gracious God be all glory, now and forever.
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