XXXII.    REPENTANCE AND IMPENITENCE 

A       What is not repentance?  

1   The Bible everywhere represents repentance as a virtue, that it constitutes a change of moral character.  As a result, repentance cannot be a phenomenon of our mind: that is, it is not simply a conviction of sin, nor is it an intellectual understanding of our guilt or ill‑desert.  All our mental states are passive, and, strictly speaking, we cannot base our moral character on them.  

2   Repentance is not an emotional phenomenon: that is, repentance does not consist in feelings of regret, remorse, or sorrow for sin, or sorrow in view of the consequences that sin has on ourselves and others.  Repentance does not consist in any emotions or feelings whatever.  All our feelings or emotions belong to our soul and they are passive.  As a result, feelings can have no moral character all by themselves.
  Always remember that repentance cannot consist in any involuntary state of mind, for moral character has nothing to do with passive states of mind. 

B        What is repentance? 
There are two Greek words that are translated by the English word, repent.  

1   Metamelomai, means ‘to care for’, or ‘to be concerned for one’s self’; hence ‘to change one’s course’.  The Bible uses this term to express things like regret, remorse, and sorrow for sin.  But, sometimes it also expresses a change of purpose because of regret, remorse, or sorrow; as in, “He answered and said, I will not; but afterwards he repented and went” (Matt. 21:29)  The Bible used this word to represent the repentance of Judas, which consisted in remorse and despair.  

2   Metanoeo, means ‘to take an after view’: or more strictly, ‘to change one’s mind as a result of a second and more rational view of the subject’.  This word expresses a change of choice, purpose, or intention that conforms to a change of mind or heart.  This is the idea of evangelical repentance.  It is a phenomenon of the will.  It consists in the turning or the change of our ultimate intention from selfishness to unselfish love.  Repentance expresses the act of turning.  It describes a change of heart.  The English word ‘repentance’ is often used to express things like regret, remorse, and sorrow, and it is used so loosely that it fails to convey to the common mind 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 heart, or the repentance that is required of all sinners.  Nothing less can constitute a virtuous repentance, and nothing more can be required. 

C        What repentance implies.  

1   Repentance must imply reconsideration.  It must imply self-­reflection, and such an appre­hension of one’s guilt that it produces self-­condemnation.  That selfishness is sin, and that it is right and our duty to consecrate our whole being to God and His service, are first truths naturally assumed by all moral agents.  However, we rarely think about or reflect on these truths.  Repentance implies considering and applying these first truths, and as a result, implies conviction of sin, guilt, ill‑desert, and a sense of shame and self‑­condemnation.  Repentance implies an intellectual and a hearty justification of God, His law, His moral and providential government, and all His works and ways. 
     Repentance implies an understanding of the nature of sin, that sin resides in our heart, and sin leads to such outward conduct and such an utterly unreasonable state of mind, that it justly deserves the wrath and curse of God forever. 
     Repentance implies an understanding 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 every controversy that we have with God. 
     Repentance implies the conviction that God is completely right and we are totally wrong, and that we thoroughly and heartily abandon all our excuses and apologies for sin.  It implies that we completely and totally acquit God from any blame whatsoever, and accept complete responsibility for our sin.  It implies that we deeply and thoroughly humble our selves, crying out against our selves, and a most sincere, universal, intellectual, and hearty exaltation of God.  

2   The connection between our will and our emotions is such that, when we repent in the sense that we turn our will, or have a change of heart, we will experience sorrow for sin as a result.  Our view of sin will also completely change.  Neither conviction of sin, nor sorrow for sin, constitutes repentance.  Yet, from the relationship that is estab­lished between our mind, our emotions, and our will, both conviction of sin, and sorrow for sin, are implied in evangelical repentance.  Conviction of sin comes before repentance.  Sorrow for sin often comes before, but always comes after repentance. 
     During the process of conviction, it often happens that our soul becomes hardened and unfeeling; or, if there is feeling, this feeling is often only regret, remorse, agony, or despair.  But when our heart gives way, and the evangelical turning takes place, it often happens that the fountains of the great depths of our soul bursts forth, the sorrows of our soul are stirred to the very bottom, and emotions pour forth their gushing tides like an irresistible torrent.  But it also frequently happens in minds less subject to deep emotions, that the sorrows do not pour forth in deep and broad channels, but are mild, melting, tender, tearful, silent, and subdued.                                                                                        

3   Self-loathing is another emotion implied in evangelical repentance.  This state of mind often exists where there is no true repentance, just as outward morality often exists without repen­tance.  But, like outward morality, self-loathing must exist where there is true repentance.  Self-loathing is a natural result of those intellectual views of self that repentance implies.  As long as we view our total, shameful guilt, and our heart yields to our conviction, our emotions will sympathize, and a feeling of self-loathing and abhorrence is the inevitable result.  Self-loathing implies a loathing and an abhorrence of the sins of others, a very deep and thorough feeling of opposition to all sin, not only in us but also in everybody else.  Sin has become, to the penitent soul, the abominable thing that it hates.  It implies a holy indignation toward all sin and all sinners, and a strong opposition to every form of iniquity. 

4   Repentance also implies peace of mind.  The soul that has full confidence in the infinite wisdom and love of God, in the atonement of Christ, and in His universal providence, must have peace.  The person who abandons all sin, and turns to God, is no longer at war with God and himself.  He must have peace of conscience and peace with God.  Repentance implies a heartfelt complacency in God, as well as in all that is holy.  This must follow from the very nature of repentance.  It implies confessing our sins to God, as well as to man where sins have been commit­ted against men.  If our heart thoroughly renounces sin, it becomes filled with unselfish love, and so we desire, as much as possible, to undo the wrong we have committed.  We want to confess our sin, and humble ourselves before God because of it, and before our neighbor whom we have injured. 
     Repentance implies humility.  Humility means that you are willing to allow others to know you according to your true character.  Humility implies a disposition to do right, and a disposition to confess our faults to God and man, as far as man has a right to know them.  Let no one who has refused, and still refuses or neglects to confess his sins to God, and those sins to men that have been committed against them, claim that he has repented unto salvation; but let him remember that God has said, “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy”.  (Prov. 28:13)  “Confess your faults one to another, and pray one for another, that you may be healed.”  (James 5:16) 
  Repentance implies that you are willing to make restitution as far as it is possible.  The person who has injured his neighbor, his reputation, his property, or anything else relating to his neighbor, and he does not want to make restitution is neither just nor repentant.  And, the person who neglects to make restitution whenever he is able does not really want to make restitution.  It is impossible that a truly penitent soul should neglect to make all practical restitution for the simple reason that repentance implies a benevolent and just attitude of our will, and our will controls our conduct. 
     Repentance implies a reformation of our outward life.  It is naturally impossible that a penitent soul, as long as that soul remains penitent, should indulge in any known sin.  If our heart reforms, our life must reform also. 
     Repentance implies a universal reformation of our life, that is, a reformation that extends to all outward sin.  One who repents cannot reform concerning some sins only and remain repentant.  If he truly repents, he must repent of all sin as sin.  If he turns to God, and conse­crates himself to God, he ceases from all sin.  Sin is a unit, and so is holiness.  Sin consists in selfishness, and holiness consists in unselfish love: it is therefore sheer nonsense to say that there can be repentance while one indulges in certain sins.  It doesn’t matter if people generally consider some sins little, and call other sins great, the one who truly repents hates and rejects all of them.

5   Repentance implies faith or confidence in God in all things.  Repentance implies, not only the conviction that God is totally right in His controversy with sinners, but also that the heart has yielded to this convic­tion, and has come to completely confide in God in all things, so that the new-born child of God can confidently commit all interests for time and eternity into His hands.  Repentance is a state of mind that implies the fullest confidence in all the promises of God, and in the atone­ment and grace of Christ.  

D       What impenitence is not.  

1   Impenitence is not the absence of repentance.  Some seem to think that impenitence is a nonentity; that it is simply the absence of repentance; but this is a serious error. 

2   Impenitence is not just an emotional apathy concerning sin, nor just a lack of sorrow for sin.

3   It not the absence of conviction of sin, nor the carelessness of the sinner concerning the commandments of God that would normally follow the lack of conviction of sin.  

4   Impenitence is not an intellectual self-justification, nor does it consist in a disposition to resist the truth and the claims of God.  These often result from impenitence, but are not identical with it.  

5   It does not consist in the spirit of excuse‑making that sinners so often manifest.  This spirit is a result of impenitence, but does not constitute it.  

6   Impenitence does not consist in the love of sin for its own sake, or in the love of sin in any sense.  It is not a constitutional appetite, relish, or craving for sin.  If this constitutional craving for sin existed, it could have no moral character, because a constitutional craving is an involuntary state of mind.  Any constitutional craving could not be the crime of impenitence.  

E       What is impenitence?  

1   The Bible everywhere represents impenitence as a heinous sin, as in: “Then He began to upbraid the cities in which most of His mighty works had been done, because they did not repent:  ‘Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works that were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the Day of Judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the Day of Judgment than for you.’”  (Matt. 11:20‑24) 
     In this passage, as is other passages, impenitence is represented as wicked and damnable.

2   Impenitence is a phenomenon of our will.  Impenitence occurs when our will clings to self-indulgence under light.  It happens when our will clings to self-gratification in spite of all the light that surrounds the sinner.  Impenitence is not a passive state.  It is not a mere negation of repentance.  It is not the love of sin for its own sake.  However, it is an active and obstinate state of our will, where we determine to maintain our course of self‑seeking, which is sin, not because we love sin, but because we love to gratify our selfish desires.  This is wicked and sinful.  And when you look at impenitence this way, you can easily understand why the Savior uttered all the woes and denunciations against it.  When God reveals to us His claims, our mind must either yield to those claims or strengthen itself in sin.  We must fortify, arm ourselves, and struggle to resist the claims of duty.  Strengthening our selves in sin under light is the particular form of sin that we call impenitence.  All sinners are guilty of it, because all have some light, but some are guiltier of it than others are.  

F       Some things implied in impenitence. 

1   Since impenitence essentially consists in clinging to self‑indulgence under light, impeni­tence implies:

a       That the impenitent sinner obstinately prefers his own petty and momentary gratification to all the other and more important interests of God and the universe, and so he gives his selfish gratifications preference over all the infinite interests of all other beings simply because these gratifica­tions are his own.

b       That not only does the impenitent person deliberately and willfully toss aside God’s interests and the interests of the whole universe, but he also has a total disregard, and even a contempt for the rights of all other beings.  The unrepentant person practically denies that anyone else, including God, has any rights or interests at all.  

c        That the impenitent sinner has rejected God’s authority with contempt, and spurned His law and the gospel.  

d       That the impenitent sinner completely justifies all past sin.  The sinner, who holds on to his self‑indulgence in the presence of the light of the gospel, really justifies all the past rebellion that is in his heart.  

2   As a result, impenitence, especially under the light of the glorious gospel, is a heart justi­fication of all sin.  It is deliberately taking sides with sinners against God, and is virtually endorsing all the sins of earth and hell.  We see this principle clearly implied in Christ’s teaching: “Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.  Assuredly, I say to you, all these things will come upon this generation.”  (Matt. 23:34‑36)

3   Present impenitence, under all the light and experience that the sinner now has, involves the guilt of all his past sin.  If he still holds on to his sin, he justifies it in his heart.  If he justifies it in his heart, he virtually recommits it.  If, in the presence of accumulated light, he still persists in sin, he virtually endorses, recommits, and is again guilty of all his past sin.  It implies a total lack of confidence in God, God’s character, God’s government, and in all His works and ways.  It virtually charges God with falsehood, selfishness, and being a tyrant.  Impenitence makes war on every moral attribute of God, and is total enmity against Him.  It is mortal enmity, and will manifest itself in sinners the same way it did when Christ was on the earth.  When Jesus poured the light on them, they hardened themselves until they murdered Him.  This is the true nature of impeni­tence.  It involves the guilt of a mortal enmity against God.  

G      Some of the characteristics or evidences of impenitence.

1   A clear indifference to the sins of men is evidence of an impenitent and sin‑justifying person.  A penitent soul deeply and heartily opposes all sin; and if he heartily opposes sin, he will display his opposition, for his heart controls his life by a law of cause and effect. 

2   A heart complacent in sin or in sinners is sure evidence of an impenitent heart.  “He that will be the friend of the world is the enemy of God” (James 4:4) 
     Heart‑complacency in sinners is that friendship with the world that is enmity against God.

3    A lack of zeal in opposing sin and in promoting reformation is a sure sign that one is impeni­tent.  The person who has been truly convinced of sin, and has turned from sin to the love and service of God, automatically manifests a deep interest in every effort to expel sin out of the world.  Such a soul will automatically be zealous in opposing sin, and in building up and establishing righteousness in the earth.

4   An obvious lack of sympathy with God concerning His government, providential and moral, is evidence of an impenitent heart.  A penitent soul will justify God in all His ways.  Genuine repentance implies this.  Demonstrations of an impenitent and rebellious state of mind include complaining about the strictness and rigor of God’s com­mandments, complaining about God’s providence, murmuring at its allotments, and complaining at the circumstances that one is in.

5   An obvious lack of confidence in the character, faithfulness, and promises of God, is also sure evidence of an impenitent state of mind.  Any kind of distrust of God cannot exist in a penitent heart.

6   The absence of peace of mind is sure evidence that one is impenitent.  The penitent soul must have peace of conscience, because penitence is a state of an upright conscious.  He will also have peace with God through confidence in the atonement of Christ.  Repentance is turning from an attitude of rebellion against God to a state of universal submission to His will.  Our conscience testifies that this wise and good.  This brings peace to our soul.  A clear lack of peace is evidence of an impenitent heart.

7   Every definite manifestation of selfishness is conclusive evidence of present impenitence.  Repentance consists in turning our soul from selfishness to benevolence.  It follows that the presence of selfishness, or a spirit of self‑indulgence, is conclusive evidence of an impenitent state of mind.  Repentance implies self-denial.  It implies denying, or subjecting all our appetites, passions, and tendencies to the law of our intelligence. 
     Therefore, a spirit of self‑indulgence, a disposition to satisfy one’s appetites and passions, such as subjecting one’s will to the use of drugs, alcohol, or any natural or artificial appetite, under light, and in opposition to the law of one’s reason, is conclusive evidence of present impenitence.  I say, “under light, and in opposition to the law of one’s reason” because some of these things, like drugs, are sometimes used medicinally.  Sometimes, they are considered useful, and even indispensable to health under certain circumstances.  In such situations, their use may be required.  But, most of the time, they are used simply to gratify one’s appetite in spite of a deep down convic­tion that they are not only unnecessary, but also harmful.  These are sinful indulgences.  It is impossible that these indulgences should consist with repentance.  Such a mind must be impenitent, or there is no such thing as impenitence. 

8   A spirit of self‑justification is another evidence of impenitence.

9   A spirit of excuse‑making for neglecting one’s duty is also evidence of an impenitent heart.  Repentance implies the giving up of all our excuses for disobedience, and a hearty obedience in all things.  Of course, where there is a clear disposition to make excuses for not being what God requires us to be, there must be an impenitent state of mind.  It is war with God.

10        A lack of honesty on any moral subject relating to self also betrays an impenitent heart.  A penitent state of the will is committed to know and to embrace all truth.  Therefore, prejudice is inconsistent with penitence, and a manifestation of prejudice demonstrates current impenitence.  If you don’t want others to search you; if you don’t want God to bring your words and ways into the light of truth; if you don’t want anyone to reprove you when you are in error, you are demonstrating that you have an impenitent state of mind.  “For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.  But he who has the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”  (John 3:20‑21)

11        If you have only partially reformed your life, then your heart has not embraced the complete will of God.  When you show a disposition to indulge in sin, no matter how little, it is sure evidence that your heart is impenitent.  The penitent soul rejects sin as sin.  He puts away, loathes, and hates every kind and degree of iniquity.  “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.”  (James 2:10)  In other words, if a man unequivocally sins or disobeys God on one point, it is certain that, in his heart, he does not obey God at all.  He does not have an obedient heart.  If he really had supreme respect for God’s authority, he would obey Him in all things.  If someone claims he has repented, but he does not manifest the spirit of universal obedience, if, in some things, he is clearly self‑indulgent, know that he is still lives in sin, and that he is still “in the gall of bitterness and in the bond of iniquity” (Acts 8:23)

12        Refusing to confess and make restitution when the opportunity and ability presents itself is also an indication of an unjust and impenitent state of mind.  It would seem impossible for a penitent soul not to confess and make restitution to those who he has injured.  When he refuses or neglects to do this, he must be impenitent.  Our heart controls our life by a law of cause and effect.  When our heart confesses and forsakes sin, it is impossible that evidence should not appear in our outward confession and restitution.

13        A spirit of covetousness, or grasping after the world, is a sure indication of impenitence.  “Covetousness is idolatry.”  Covetousness is hungering and thirsting after this world.  Indulging in greed is positive proof of an impenitent state of mind.  If any man loves this world, how can the love of God dwell in him? 

14        A lack of interest in, and compassion for sinners, is a sure indication of impenitence.  If someone has seen his own guilt and ruin, and has found himself sunk in the horrible pit and miry clay of his own abominations, and has found the way of escape; to have compassion for sinners, to show a deep concern for them, and have a zeal for their salvation, is as natural as to breathe.  If they don’t manifest this sympathy and zeal, we may trust that they are still impenitent.  They have a total lack of that love for God and souls that repentance always implies.  Look at that person who claims he has converted to Christ.  His compassion is not stirred.  His zeal for the salvation of souls is not awakened.  I promise you, you are looking at a hypocrite.

Spiritual sloth or laziness is another indication of an impenitent heart.  The soul that thoroughly turns to God, consecrates itself to Him, and totally commits his life to promote God’s glory in helping to build His kingdom, must be anything but slothful.  A disposition to remain spiritually idle, or to lounge around and be lazy, is evidence that the heart is unrepentant.