March 2010 - Vol. 38
What I intend to argue is that Christians are called to a life of habitual repentance, as a discipline integral to healthy holy living. The first of Luther's ninety-five theses, nailed to the Wittenberg church door in 1517, declared: ''When our Lord and Master Jesus Christ said, 'Repent' [Matthew 4:17], he willed that the whole life of believers should be one of repentance." Philip Henry, a Puritan who died in 1696, met the suggestion that he made too much of repentance by affirming that he hoped to carry his own repentance up to the gate of heaven itself. These two quotations indicate the wavelength we are now tuning into.
In my part of British Columbia, where rainfall is heavy, roads on which the drains fail soon, get flooded, and become unserviceable. Repentance, as we shall see, is the drainage routine on the highway of holiness on which God calls us all to travel. It is the way we get beyond what has proved to be dirt, rubbish, and stagnant floodwater in our lives. This routine is a vital need, for where real repentance fails, real spiritual advance ceases, and real spiritual growth stops short.
In speaking of habitual repentance, I do not mean to imply that repentance can ever become automatic and mechanical, as our table manners and our driving habits are. It cannot. Every act of repentance is a separate act and a distinct moral effort, perhaps a major and costly one. Repenting is never a pleasure. Always, in more senses than one, it is a pain, and will continue so as long as life lasts. No, when I speak of habitual repentance, I have in mind the forming and retaining of a conscious habit of repenting as often as we need to–though that, of course, means (let us face it) every day of our lives. It is the wisdom of churches that use liturgies to provide prayers of penitence for use at all services. Such prayers are always words in season. In our private devotions, daily penitential prayer will always be needed too.
Little is said these days about the discipline of regular repentance. The writers on the spiritual disciplines have noticeably not dealt with it, and the standard Dictionary of Christian Spirituality, now published in the United States as the Westminster Dictionary, has no entry on the subject. Yet it is a basic lesson that has to be learned in Christ's school of holiness. The theme is a vital one for spiritual health, as has already been said. So let us try to understand it well.
What is repentance?
Repenting in the full sense of the word–actually changing in the way described–is only possible for Christians, believers who have been set free from sin's dominion and made alive to God. Repenting in this sense is a fruit of faith, and as such a gift of God (cf. Acts 11:18). The process can be alliteratively analyzed under the following headings:
1. Realistic recognition that one has disobeyed and failed God, doing wrong instead of doing right. This sounds easier than it actually is. T.S. Eliot spoke the truth when he observed: "Humankind cannot bear very much reality." There is nothing like a shadowy sense of guilt in the heart to make us passionately play the game of pretending something never happened or rationalizing to ourselves action that was morally flawed. So, after David had committed adultery with Bathsheba and compounded it with murder, he evidently told himself that it was simply a matter of royal prerogative and, therefore nothing to do with his spiritual life. So he put it out of his mind, until Nathan's “You are the man!” (2 Samuel 12:7) made him realize, at last, that he had offended God. This awareness was, and is, the seed bed where repentance grows. It does not grow elsewhere. True repentance only begins when one passes out of what the Bible sees as self-deception (cf. James 1:22, 26; 1John 1:8) and modern counselors call denial, into what the Bible calls conviction of sin (cf. John 16:8).
2. Regretful remorse at the dishonor one has done to the God one is learning to love and wanting to serve. This is the mark of the contrite heart (cf. Psalm 51:17; Isaiah 57:15). The Middle Ages drew a useful distinction between attrition and contrition (regret for sin prompted by fear for oneself and by love for God respectively; the latter leading to true repentance while the former fails to do so). The believer feels, not just attrition, but contrition, as did David (see Psalm 51:1-4, 15-17). Contrite remorse, springing from the sense of having outraged God's goodness and love, is pictured and modeled in Jesus' story of the prodigal's return to his father (Luke 15:17-20).
3. Reverent requesting of God's pardon, cleansing of conscience, and help to not lapse in the same way again. A classic example of such requesting appears in David's prayer of penitence (see Psalm 51:7-12). The repentance of believers always, and necessarily, includes the exercise of faith in God for these restorative blessings. Jesus himself teaches God's children to pray “forgive us our sins... and lead us not into temptation” (Luke 11:4).
4. Resolute renunciation of the sins in question, with deliberate thought as to how to keep clear of them and live right for the future. When John the Baptist told Israel's official religious elite: "Produce fruit in keeping with repentance" (Matthew 3:8), he was calling on them to change direction in this way.
5. Requisite restitution to any who have suffered material loss through one's wrongdoing. Restitution in these circumstances was required by the Old Testament law. When Zacchaeus, the renegade Jewish taxman, became Jesus' disciple, he committed himself to make fourfold retribution for each act of extortion, apparently on the model of Moses' requirement of four sheep for everyone stolen and disposed of (Exodus 22:1; Exodus 22:2-14; Leviticus 6:4; Numbers 5:7). An alternative alliteration (as if one were not enough!) would be:
[excerpt from Rediscovering
Holiness (Revised and Updated) Know the Fullness of Life with God,
Chapter 5, by J.I. Packer, published by Regal
J. I. Packer is a Reformed theologian and retired professor of theology at Regent College, Vancouver, Canada. He is a prolific author, and a well-known pastor, teacher, and lecturer.
publishing address: Park Royal Business Centre, 9-17 Park Royal Road, Suite 108, London NW10 7LQ, United Kingdom