II Corinthians 7:9-10 – Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

I. Definition of repentance - To have another mind toward.

II. TWO KINDS OF REPENTANCE

A. There is an evangelical repentance that leads to salvation, and a legal repentance that does not lead to salvation.

1. Evangelical repentance – I have wronged God.

2. Legal repentance – Men have seen my error. I am embarrassed. There is no way I can fix what I have caused. What can I do before men so I can be restored to my former status?

B. II Corinthians 7:9-10 states, Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

C. The legal, earthly, or false repentance comes about wholly through fear of the consequences of sin.

1. Matthew 27:3 - This is the kind Judas experienced - Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

a. Matthew 26:75 records that Peter wept bitterly, but found forgiveness and peace based on his return to the disciples, and being used in the ministry on the Day of Pentecost and later to write two books of the Bible.

b. Judas, however, had "sorrow of the world" which finalized in him committing suicide.

2. Matthew 21:28-32, Jesus declared, But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

a. There is an irreversible link between repentance/faith.

b. Repentance involves a turning from sin, and a turning toward faith and trust in Christ for forgiveness and lasting fellowship.

c. It is impossible to believe in Christ without having a turning from sin, which is repentance.

D. Evangelical, or true repentance is accompanied by godly sorrow and is wrought in the heart by the regenerating Spirit of God.

1. It is evangelical repentance that we are preaching in this message.

2. Matthew 3:8 – John the Baptist demanded the Pharisees and Sadducees …Bring forth therefore fruits meet for repentance:

3. Romans 11:29 states, For the gifts and calling of God are without repentance.

III. THE CONSTITUENT ELEMENTS OF REPENTANCE

A. Sin Admitted – which is conviction, the intellectual element in repentance.

1. Man must see himself as unlike God and in rebellion against God.

a. He must see the opposition between his condition and the holiness of God.

b. He must see that God abhors his condition and state.

c. The recognition of sin that enters into repentance unto salvation is concerned primarily, not with the fact that sin brings punishment, but with the fact that sin offends God.

d. There is, of course, a fear of the eternal consequences of sin; but this is not the primary thing.

2. This recognition of sin is conviction, and it constitutes the intellectual element in repentance.

a. The intellectual recognition of sin is produced by the internal working of the Holy Spirit.

b. The Holy Spirit of God uses the explanation of sin and the declaration of the gospel to produce true conviction.

B. Sin Abhorred – which is contrition, the emotional element in repentance.

1. Godly sorrow enters into repentance.

2. When one sees himself as he appears before God he is brought to regret his sin and to abhor it.

3. This is the emotional element in repentance.

C. Sin Abandoned –which is conversion.

1. Repentance is not complete until there is an inward abandoning of sin which leads to an outward change of conduct.

2. This is the voluntary or volitional element in repentance.

3. Thus repentance concerns the whole inner nature: intellect, emotion, and will.

4. REPENTANCE IS INWARD

a. While true repentance always manifests itself outwardly; yet repentance of itself is inward, according to the meaning of repentance.

b. The Scripture distinguishes between repentance (the inward turning from sin and the turning toward Christ and his eternal forgiveness) and "fruits worthy of repentance" (the outward manifestation of repentance).

c. Matthew 3:8 states, Bring forth therefore fruits meet for repentance.

d. Acts 26:20 declares, But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

IV. REPENTANCE AND PENANCE CONTRASTED

A. Definition of Penance.

1. Two definitions of penance:

a. An act of self-mortification or devotion performed voluntarily to show sorrow for a sin or other wrongdoing.

b. A sacrament in some Christian churches that includes contrition, confession to a priest, acceptance of punishment, and absolution. In this sense, also called reconciliation.

2. Penance is to "show sorrow for sin", not an act of the flesh which eradicates sin, or which produces grace.

3. The definition of penance has been changed by many religious sects to mean an act of the flesh which produces grace, thereby sin is forgiven.

B. Some Bible versions (the Douay Version) substitutes "penance" for "repentance". Thus we read from the Douay Version:

1. Matthew 3:2 – "Do penance; for the kingdom of heaven is at hand."

2. Luke 13:5 declares, "Except you do penance, you shall all likewise perish".

3. Acts 20:21 continues "Testifying both to Jews and Gentiles penance toward God, and faith in our Lord Jesus Christ.

C. As already noted, repentance signifies an inward change.

1. "True repentance consists of mental and spiritual emotions, and not of outward self-imposed chastisements. Even the pious life and devotion to God which follows repentance are described not as repentance, but as fruits meet for repentance" (Boyce, Abstract of Systematic Theology, p. 384).

2. Acts 26:20 makes very clear the difference between repentance and doing works meet for repentance.

a. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

b. This verse links repentance with turning to God, then works "meet (worthy, befitting, or corresponding to a thing) for repentance" are produced.

D. Compare repentance vs. penitence.

1. There is nothing done outwardly, which will cause the inward to be accepted.

a. Repentance is from the inside to the outside.

b. Penitence is an attempt to make the inside right by performing outward actions.

2. Penitence denies the sufficiency of Christ’s satisfaction for our sins, in plain contradiction of the Scripture.

a. Scriptures:

1.) Romans 4:7, 8 – Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.

a.) The context of this passage explains how Abraham was justified by faith God when he believed, then 41 years later, he was justified by works (when he offered Isaac).

1) Genesis 15:6 – Abraham was justified by faith (saved) at this time.

2) Genesis 22 – Abraham was justified by works at this time.

b.) Romans 4:6 – God imputes righteousness to us without works on our part.

2.) Romans 10:4 – For Christ is the end of the law for righteousness to every one that believeth.

a.) The context of this passage makes it abundantly clear Paul is not saying believers have nothing to do with the law, or that the law of God is not in effect today.

b.) Verse 2 – Paul is declaring those that attempt to establish their own righteousness by obeying the law of God have not submitted themselves to the righteousness of God.

c.) Compare verse 5 - The righteousness which is by the law to verse 6-10 – the righteousness which is by faith.

3.) Hebrews 10:14 – For by one offering he hath perfected for ever them that are sanctified.

a.) Hebrews 10:3 states that the continual sacrifices are a constant reminder of sin and the consequences of sin.

1) Hebrews 10:4 states the blood of bulls and goats (as required by the law) can never take away sins.

2) Hebrews 10:10 states we are sanctified (set aside – separated from profane things and dedicated to God) through the offering of the body of Jesus Christ once for all.

b.) Christ wants his disciples to have more than "just" salvation, he wants us to be completely free from all sin – all the time – everywhere.

1) John 8:32 – And ye shall know the truth, and the truth shall make you free.

2) Isaiah 61:1 – The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

a) Not Reverend Jeremiah Wright’s Black Liberation Theology, which is racists, but true spiritual liberty to all believers.

b) There is no obligation to do anything – but a spiritual willingness to obey all precepts of God’s eternal law.

3) Romans 6 (especially verse 15-18).

a) Verse 1-10 – Paul speaks of the purpose of baptism, and our new life with Christ after we are scripturally baptized.

b) Verse 11-14 – Sin is continually present, but sin should not reign in our bodies.

c) Verse 15-18 – Believers are free from sin (not sinless) as we daily submit ourselves to Christ.

d) It is necessary to recognize our daily sins (we do not yield to sins), but it is also necessary to daily recognize the power of God’s daily grace, mercy, love and forgiveness.

e) Verse 22-23 – Believers are free from sin and have become the servants of God.

i. Verse 23 – Lost people must repent (have another mind toward sin) and turn to Christ in order to be saved.

ii. Believes must repent (have another mind toward sin) and turn to Christ in order to live the victorious life.

f) Romans 8:1-2 is written to believers, reflecting their victory in Christ.

g) Romans 8:15 declares fear is gone because the bondage is gone, because we have been adopted into the family of God, who is now our eternal Father.

4.) 1 John 1:7 - But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

a.) The blood of Jesus Christ cleanses us from sin, not our "good" works.

b.) Verse 8-10 makes it abundantly clear we still have sin, even after we are saved.

b. Because Christ made a full satisfaction for our sins, there is no punishment for us to endure, except the natural consequences of sin.

1.) God chastens the believer when he sins, but He never punishes him either in this life or the life to come.

a.) Sometimes there are natural consequences of sin, even after Christ has forgiven the sinner and the sin.

b.) An example is a person who robbed when they were lost, but later was forgiven and saved by Christ. The natural consequences of the crime must still be paid.

2.) Punishment is retributive, and is based on "an eye for an eye, and a tooth for a tooth."

3.) Chastisement is corrective, and is based on fatherly love.

4.) Christ left us nothing to pay, and we can truthfully sing:

"Jesus paid it all;

All to Him I owe.

Sin had left a crimson stain;

He washed it white as snow."

3. Penance implies that the temporal acts of the creature can atone for sin.

a. The Bible knows nothing of such a teaching.

b. It teaches that Christ alone could make an atonement.

c. Even in eternity the souls in Hell will never be able to atone for sin; for that reason there is no end to their punishment.

d. Surely, then, the song speaks the truth when it says:

"Could my tears forever flow;

Could my zeal no languor know;

These for sin could not atone,

Thou must save and thou alone."

V. REPENTANCE IS A GIFT OF GOD

A. The three following passages prove this:

1. Acts 5:31 - Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.

2. Acts 11:18 - And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life.

3. II Timothy 2:24,25 - The Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth.

B. The meaning of this is simply that repentance is wrought in man by the quickening power of the Holy Spirit, as we have already noted.

VI. FAITH CONSIDERED ALONE

A. We have reference here to saving faith. Hence we note:

1. SAVING FAITH DEFINED

a. Saving faith is trust in and reliance on the Lord Jesus Christ as one’s personal Saviour and sin-bearer.

b. And, since salvation includes sanctification as well as justification, saving faith brings about a commitment of self to Christ.

B. SAVING FAITH DISTINGUISHED FROM ITS COUNTERFEITS

1. Historical Belief.

a. This is mere belief in the facts of revelation as matters of history, including belief in the existence of God and that there was a man called Jesus who claimed to be the Son of God.

b. It can be readily seen that such belief has no saving value.

2. Intellectual Assent.

a. This goes a step farther, bringing mental acceptance of the things revealed of God and Jesus Christ.

b. Thus one who believes in the existence of God comes to believe Him to be such a being as the Bible reveals Him to be, and one who believes that such a person as Jesus lived comes to believe that He was the Son of God and that He died as a sacrifice for sin.

c. This is a step toward saving faith, but it is not such faith.

3. Campbellism teaches that saving faith is nothing more than the foregoing.

a. It relies on such passages as 1 John 4:15 and 5:1.

b. But these passages must be understood in the light of all other Scripture, and other Scripture certainly forbids that the belief spoken of in these passages should be understood as being mere intellectual assent to the deity of Christ.

c. Saving faith is not merely of the mind (intellect), but of the heart (emotions).

d. See Romans 10:9,10.

e. The belief spoken of in the above passages is such as is produced in the heart by an experimental knowledge of Christ’s power.

C. Then two facts as to the circumstances under which these expressions were uttered throw light upon them.

1. The danger of professing belief in the deity of Christ was such in apostolic days that none would do so unless prompted by true faith in Him.

2. Christianity presented such a contrast to Judaism and Paganism that none would believe in the deity of Christ without true faith in Him. Those who had not this faith would regard Him as an imposter.

D. FAITH IS A GIFT OF GOD

1. This is proved by the passages already quoted that designate repentance as a gift of God; for as we shall see, repentance and faith are inseparable graces. Each one, when appearing alone in the Scriptures, embraces the other; for, if this were not true, the passages which mention only the one or the other would teach that one may be saved without both repentance and faith.

2. This is proved by passages which teach that our coming to Christ and believing on Him are the result of the working of God’s power. See John 6:37, 65; Ephesians 1:19, 20. This is further proved by the fact that faith is a fruit of the Holy Spirit (Galatians 5:22).

E. FAITH HAS NO MERIT IN ITSELF

1. Faith is merely the channel through which God’s justifying and sanctifying grace flows into the soul. Faith is no more meritorious than the act of receiving a gift is meritorious. Faith in no way is a substitute for our obedience to the law, nor does it bring about a lowering of the law so that we can meet its demands. Faith is once referred to as work in the Scripture (John 6:29), not that it is of the law, but only that man is actively engaged in its exercise. "As a gift of God and as the mere taking of undeserved mercy, it is expressly excluded from the category of works on the basis of which man may claim salvation (Romans 3:28; 4:4, 5, 16). It is not the act of the full soul bestowing, but the act of the empty soul receiving. Although this reception is prompted by a drawing of the heart toward God, inwrought by the Holy Spirit, this drawing of the heart is not yet a conscious and developed love: such love is the result of faith (Galatians 5:6)" (A. H. Strong Systematic Theology, pp. 469,470).

F. 5. FAITH IS NECESSARILY EXPRESSES ITSELF IN WORKS

1. Faith is a dynamic principle. It gives rise to love; and, therefore, works (Galatians 5:6). Faith that does not express itself in works is a dead faith, which is just another way of saying that it is spurious or unreal (James. 2:17).

G. FAITH IS DISTINGUISHABLE FROM HOPE

1. Faith and hope are very much akin; but the two terms are not synonymous. Faith and hope differ in the following ways:

2. Faith is trust; hope is expectation.

3. The difference here is narrow, but is such a difference as is common between various somewhat similar terms. Both faith and hope involve "the idea of trust, but with the use of different prepositions (Boyce). We "trust In" as an act of faith. We "trust for" in hope.

4. "Faith is reliance upon something now present as known or believed, Hope is looking forward to something in the future (Boyce.)

5. Christ is the object of faith; while salvation, freedom from sin, glorification, and Heaven are the objects of hope.

6. Hope results from faith, and, therefore, cannot be faith. See Romans 5:2-6; Romans 15:4-13; Galatians 5:5; Hebrews 11:1.

VII. THE GROUND OF FAITH

A. Christ, objectively revealed to the mind and heart is the ground of faith. This is implied throughout the Bible, and it is unmistakably taught in Romans 10:11-17. We read there that "faith cometh by hearing," and we find also there the question (implying an impossibility): "How shall they believe on him of whom they have not heard." The Bible knows nothing, absolutely nothing, about a so-called secret faith that can exist apart from knowledge of Christ, such as some "hardshells" teach.

B. In the Old Testament Christ was revealed, not only through types and shadows, but through prophets, such as Isaiah. And we are told plainly that the gospel was preached to Abraham and to Israel (Galatians 3:8; Hebrews 4:2).

VIII. REPENTANCE AND FAITH CONSIDERED TOGETHER

A. Repentance and faith are inseparable synchronous graces.

1. We have reference here, of course, to that repentance (signified by "metanoeo" and "metnaoia") which is unto salvation,

2. and not to the kind (signified by "metamelomai") that Judas experienced.

B. That repentance and faith are synchronous or simultaneous is evident from the fact that when a man is quickened into life there can be no lapse of time before he repents, nor can there be any before he believes.

1. Otherwise we would have the new nature in rebellion against God and in unbelief.

2. Thus there can be no chronological order in repentance and faith.

C. Another thing which shows the inseparableness of repentance and faith is the fact that the Scripture often mentions only one of them as the means of salvation. Because of this fact we must think of each one, when used alone, as comprehending the other.

D. In repentance and faith, as we have already pointed out in another chapter, the will is brought to choose righteousness as an ultimate end.