Repentance
and the Kingdom
“Repent” is the translation of the Greek word “metanoeo”
which in classical Greek meant “to change one’s mind or purpose, to change
one’s opinion.” The noun “metanoia” meant “a change of mind or reflection.” These two words used in classical Greek
signified a change of mind regarding anything, but when brought over into the
N.T., their usage is limited to a change of mind in the religious sphere – Wuest’s
Word Studies in the Greek New Testament, vol. 3, “Vocabulary”, p. 28.
That repentance means a change of thinking rather than a change of action
(though a change of mind naturally leads to a change of action) can be
seen from Matt. 3:8 and Acts 26:20, where repentance is differentiated from its
expected result/fruit/deeds/behavior.
In the O.T., the term “repent” (Hebrew word – “sub”) means to turn or
return and is applied to turning from sin to God. It is to turn to the Lord with all the heart
and soul and might (2 Kings
Matt. 3:1, 2 Why did
John the Baptist tell the people in the wilderness of Judea to repent (i.e.,
change their attitude regarding their sinfulness and inadequacy to enter the
kingdom of heaven simply because they were a descendent of Abraham, and to show
this by confessing their sins in view of believing in the soon-to-come Messiah)?
When we
read the word “kingdom” in the Bible, we must not introduce modern notions of a
geographical area. The word simply indicates a realm in which a king exercises
his power to act and control. The O.T. knows two different forms of God’s
sovereign rule, or kingdom. (1) There is a universal kingdom. God controls all
events in the universe but does so nearly always through providence (divine
guidance), so that His rule is hidden. (2) There is to be a visible earthly
kingdom. In the future, Jesus will return to earth to rule in person over the
whole world.
The N.T.
adds another, previously unknown, form of the divine kingdom. This form, like that of the prophetic
kingdom, is intimately linked with Jesus, for He is its king. When Jesus was on earth, this kingdom existed
here. Although Jesus did not take up
earthly political power (Jn.
But
Jesus’ death was not the end. During His
days on earth, Jesus explained what life under His rule (i.e., in His
kingdom) would be like. It is best
to take most Gospel descriptions of the kingdom of heaven and the
In the O.T., “kingdom” is
best expressed by the idea of reign or sovereignty. One’s kingdom is the people or things over
which he or she has authority or control.
In the O.T., “kingdom” is
most often used in the secular sense, to indicate the sphere of authority of
human rulers. But the Bible does speak
of God’s kingdom in two main ways.
First, the entire universe is God’s kingdom, for He
exercises sovereign rule over all things at this present time (Psa. 103:19;
145:11-13; Dan. 4:3; 2 Chron. 13:8; Dan.
Second, the O.T. does look forward to a future
expression of God’s now-disguised sovereignty.
Then the kingdom will have a visible, earthly form. It will be ruled by the Messiah, when the
kingdom will be the Lord’s (Dan.
In the N.T., the “
In Jesus’ day,
In
the N.T., it is important to remember the basic meaning of “Kingdom.” It refers to the realm in which a ruler acts
to carry out his will.
When it was time for
Jesus to begin His public ministry, John the Baptist began to preach, “Repent,
for the kingdom of heaven is at hand” (Matt. 3:2). God was about to break into history, to act
in a bold, fresh way. This message,
which was also the theme of Jesus’ early ministry (Matt.
Jesus’ message was
stronger than that of John. John said
the kingdom was coming. Jesus announced
that it had arrived! Confronting men who
accused Him of doing His miracles by Satan’s power, Jesus said, “If I drive out
demons by the Spirit of God, then the kingdom of God has come upon you” (Matt.
12:28; Lk. 11:20). Most of Jesus’
miracles belong to this time period, the time of His preaching the gospel of
the kingdom. The king had come and had
demonstrated His power to act, revealing His authority over every natural and
supernatural power. In the N.T., the
kingdom and Jesus are inseparable, even as the concept of kingdom is
meaningless apart from the person of the king.
In a significant sense
then, any announcement of the gospel of the kingdom must focus on the person of
Jesus, promising that He is or soon will be present, able to act in all His sovereign
power.
There seem to be two
periods of time when this particular message is presented. The first is seen in Jesus’ own historic
announcement of His presence.
The second time will be
just before Jesus’ return. Matthew 24 records Jesus’ answer to His disciples’
questions about history’s end. Jesus
reviewed O.T. prophecy and said of that future time “This gospel of the kingdom
will be preached in the whole world as a testimony to all nations, and then the
end will come” (24:14). It is
clear from the context that this preaching is not of the Christian gospel of
salvation but is the announcement to all that Jesus is again about to appear on
earth.
There are, of course,
other N.T. references to preaching and teaching about the kingdom (Acts
The gospel of the kingdom
may be a technical theological term with narrow focus. But the N.T. teaching about the kingdom
itself has a broader significance and touches our lives today.
While He was on earth,
Jesus taught much about an expression of the divine kingdom that was
unrecognized in the O.T. When it was
clear that
The N.T. has much to say about this form of the
kingdom, for this is the kingdom in which you and I are called to live in
today.
Most of what the Epistles
have to say about the Christian life does not mention the kingdom. Yet it is clear that believers have been
rescued by the Father from the domain of darkness and have been brought “into
the kingdom of the Son He loves” (Col. 1:13). In Heb.
The theological basis for Jesus’
action in the present form of His kingdom is laid in the new birth. “No one can see the kingdom of God unless he
is born again” and “no one can enter the kingdom of God unless he is born of
water and the Spirit” (Jn. 3:3, 5).
The new birth gives entrance into the kingdom – the realm in which
Jesus’ sovereign power is translated into action on behalf of His people.
But why
this stress on being born again? Perhaps because
of the fact that when a person is born again, Jesus enters his or her life. And there He takes up permanent
residence. Now and for all time Jesus is
present in His people – in each believer and in the corporate body of Christ. In a mystical but real way, Jesus is present
on earth in us. He is the key to release
of the power needed to transform us and to shape the events that affect our
lives according to His will.
This kingdom is here because Jesus is here. Because Jesus is here, the possibility of a
new kind of life is laid open before us.
The N.T. never rejects
the O.T.’s portrait of the future. There
will be a kingdom on earth, and Jesus will rule over it in person. Although this is not a dominant theme in N.T.
teaching, Jesus Himself confirms the O.T. vision of history’s end (Matt.
8:11, 12; 16:28; 25:1, 34; 26:29; Mk. 11:10; 14:25; 15:43; Lk. 13:28, 29;
14:15; 21:31; Acts 1:6, 7; cf. Matt. 20:21; Lk. 17:20; 19:11; 23:43, 51) –
L. Richard’s Expository Dictionary of Bible Words, pp. 377-382.
The Sermon on the Mount (Matt.
5 – 7) is not primarily a statement of principles for the Christian church (which
was yet unrevealed), nor an evangelistic message for the unsaved, but a
delineation of the principles that would characterize the Messianic kingdom
Christ was announcing. Later, Israel’s
rejection of her king delayed the coming of Christ’s visible, earthly
rule/kingdom, but even now Christians, having given their allegiance to the
king and having been made spiritually to anticipate some of the blessings of
His kingdom (Col. 1:13), may see God’s ideal in this sublime discourse
and will assent to its high standard – The Wycliffe Bible Commentary, p.
936.
So John the Baptist told
the people to repent because the Messiah’s earthly kingdom would be based on
spiritual principles, and would therefore demand a right relationship with God
for entrance into it.
Mk.
1:4, 5, 7; Lk. 3:3-6, 15 Why was John the Baptist
preaching a baptism of repentance (i.e., a baptism signifying an
individual’s change of thinking that he/she is sinful and, therefore, can’t
trust in him/her self for salvation but rather to trust in the coming
Messiah/Christ)?
[Josephus, a Jewish
historian who lived from A.D. 37-100, in his book Antiquities of the Jews
XVIII, v. 2, makes it clear that repentance was the prerequisite for baptism by
John.].
The basis for their “forgiveness of sins” was upon these individuals
having repented (confessed their sins, Mk. 1:5, in anticipation of and
belief in the coming Messiah – Matt. 3:2, 3; Jn. 1:29-34; Acts 19:4).
“Messiah” (Hebrew word – “mashiach”) meaning “Anointed
One” is in Greek the word for “Christ” (“Christos”). The O.T. Scriptures portray the coming
Messiah/Christ as a king/Prince (Dan. 7:13, 14; 9:25, 26; Zech. 9:9, 10)
who is both God’s Son (Psa. 2:7; 89:27; Mk. 14:61-64) and God Himself (Psa.
45:6, 7; Isa. 7:14 with Matt. 1:23; Isa. 9:6; Jer. 23:5, 6), who will have
an everlasting rule/kingdom (Dan. 7:13, 14; Isa. 9:7; Jer. 23:5, 6), but
is also a Servant (Isa. 42:1) and Redeemer from sins (Isa. 53:1-12). In the N.T., Jesus of Nazareth is seen as the
fulfillment of the O.T. prediction of the Messiah/Christ (Mk.
Baptism was merely the external sign (Matt.
Also, the Greek word “eis”, which in Mk. 1:4
is translated “for” can and does here mean “because of”. So these people John baptized were so
baptized because their sins were already forgiven due to the fact that
they had already repented and believed in the coming Messiah who was “at
hand”/near.
The Wycliffe Bible Commentary, p. 990; Wuest’s Word Studies in the Greek New
Testament, vol. 1, p. 18.
Matt.
3:2, 3, 7-10; Lk. 3:7-9 What did
John the Baptist tell these Pharisees and Sadduccees in verse 8, who were
coming for baptism?
“To bring forth fruit in
keeping with your repentance” means to show the genuineness of your repentance (i.e.,
change of mind that you can’t save yourselves or put your trust in your
heritage as God’s chosen people, but to rather trust in the Messiah who is near
at hand) by/through your behavior/actions.
According to Lk. 3:10-14, the fruit would include items like generosity,
fairness, thoughtfulness, and contentment.
And according to Matt.
What did John the
Baptist think was the real reason these Jewish religious leaders were coming
for baptism, according to Matt. 3:9?
Having Abraham as their
national father would not insure these Pharisees and Sadduccees against divine
judgment (Matt. 3:7), nor grant them forgiveness of sins. These Jewish leaders believed that as
physical descendants of Abraham, they were automatically qualified for
Messiah’s kingdom, but they were wrong.
Mk.
1:14, 15; Matt. 4:12, 17 After John the Baptist was jailed,
Jesus began preaching the gospel of God (that the
Why did Jesus tell these
people to repent (i.e., change their thinking about trusting in themselves)
and believe (trust in) the gospel (i.e., in Jesus Himself, Jn.
Mk. 6:1, 7, 12; Matt. 10:7; Lk. 17:20, 21 After
Jesus sent out His 12 disciples, what did they preach?
“Repent” here means a
change of mind regarding not trusting in themselves and to believe in the
Messiah who was among them (see Jn.
Matt. 11:20-23 Why did Jesus
reproach cities like Chorazin,
What should these miracles by Jesus have shown the people about Who
Jesus is/was (Matt. 11:3-5; Isa. 35:4-6; 61:1, 2; Lk.
Lk.
16:19-31 What did the rich man, who died and went to suffer in torment
in Hades, tell Abraham that would happen if Lazarus rose from the dead and went
to his (the rich man’s) five brothers to warn them, vs. 30?
Why does Abraham say
that these five brothers wouldn’t be persuaded to repent (i.e., change their
thinking and accept the Christ/Messiah) if someone rose from the dead, vs.
31?
Moses (Deut.
18:15, 18) and the Prophets (Isa. 53; 42:1-4; 9:6, 7; 61:1-3) had
pointed to a coming Messiah (Jesus) who would deliver people from their
sins and give them entrance into His kingdom.
But most people didn’t listen to them.
Lk.
24:46, 47 What did Jesus tell His disciples should be
proclaimed in His name to all the nations because He, the Christ, had died and
rose again?
“In this name” (i.e., because of who Jesus Christ is) connects
repentance and forgiveness.
“Jesus” (Gk. word – “Iesous”) is a
transliteration of the Hebrew “Joshua” meaning “Jehovah is salvation” or “Savior/Deliverer”. Mary’s child is called “Jesus” because He
would save His people from their sins – Matt. 1:21.
“Christ” (Gk. word – “Christos”) has already been discussed in
the note under the Mark 1:4, 5 passage.
So to proclaim repentance (i.e., changing one’s thinking from
trusting in one’s self) for the forgiveness of sins in His (Jesus
Christ’s) name is to tell people to trust in the person and work of Jesus Christ, that His death payment for their sins is what gives
them forgiveness.
Are you proclaiming
this message to all the nations, starting where you live, and why?
Acts 2:36-38 What
did Peter tell these Jews to do for the forgiveness of their sins?
“Repent”, here in context, means “to change one’s outlook/thinking from
one of rejection/crucifixion of Christ, 2:36, to one of trust in Him as Lord
and Messiah”, 2:36, (Expository Dictionary of Bible Words, p. 522; The
Bible Knowledge Commentary, p. 359.), from one of viewing Him as a
false prophet and demon-possessed, Jn. 8:48, to one of believing in Him as the
Savior.
That baptism is not a requirement for the
forgiveness of sins can be seen from either of the following two explanations:
First, the clause “and let each of you be baptized in the name of Jesus
Christ” can be viewed as a parenthetical.
Several factors support this interpretation: (a) The
verse makes a distinction between singular and plural verbs and nouns. The verb “repent” is plural and so is the
pronoun “your” in the clause “for the forgiveness of your sins”. Therefore the verb “repent” must go with the
purpose of forgiveness of sins. On the
other hand, the imperative “be baptized” is singular, setting it off from the
rest of the sentence. (b) This concept fits with Peter’s proclamation in Acts
10:43 in which the same expression “sins may be forgiven” occurs. There it is granted on the basis of faith
alone. (c) In Lk. 24:47 and Acts
Or, second, “baptism” is based on “the forgiveness of their sins”. The preposition “for” here is the Greek word
“eis” which, with the accusative case, may mean “on
account of, on the basis of”. It is used
in this way in Matt. 3:11 and Mk. 1:4.
So the verse is really saying, “…be baptized on account of/because of (not,
in order to have) the forgiveness of your sins” – The Bible Knowledge
Commentary, p. 359.
The ultimate meaning of
the word “Lord” (Greek word – “kurios”) when
used in reference to Jesus Christ means Supreme Ruler – Expository
Dictionary of Bible Words, p. 418.
Acts 3:14-20 What
did Peter tell these Jews to do so that their sins may be wiped away?
“Repent”, here in
context, means “to acknowledge the wrong they had done both in denying Jesus as
the Holy and Righteous One (vs. 14) and in killing Him (vs. 15),
and to now trust in Him as the Messiah” (vs. 18).
Expository Dictionary of Bible Words, p. 522; A. Gaebelein’s
The Acts of the Apostles, p. 78.
“Return” means to turn
back to the one true God and His view of Jesus (vss. 13-15, 18) as the Messiah/Christ
– F.F. Bruce’s The Book of Acts, p. 90.
Acts
God in Jesus is the One who gives, to the people of His choosing,
repentance (i.e., the change of mind from disbelief to trust in Him/Jesus as
the Messiah/Savior – Eph. 2:8, 9; 1:4, 5, 11; Jn. 6:44, 65) and, thereby,
the forgiveness of sins.
F.F. Bruce’s The Book of Acts, p. 121.
[It’s not our
supposed free will choice of Christ as Savior, but God’s giving us this
predestined belief, Acts 13:48; 16:14.].
Acts
God has given to the Gentiles of His choosing, like Cornelius and his
friends, repentance (i.e., the change of mind to believe in the Lord Jesus
Christ) which results in life eternal – F. F. Bruce’s The Book of Acts,
p. 236.
Acts
17:16-18, 29-31 Why did Paul say that “all everywhere
should repent” (i.e., change their thinking and turn from idolatry to the one
true God and Jesus Christ) – vs. 31?
Acts
“Repentance
toward God” means, changing one’s mind from disbelief toward the one true God
to belief in the one true God.
Acts
26:19-23 In obedience to his heavenly vision (vs. 19;
“Repent”, here, is to change their attitude/thinking about their condition,
that they are guilty sinners rather than good people and, therefore, in need of
a Savior (vss. 22, 23;
“Turn to God” means to turn to the one true God in
faith, believing in God the Son as their Savior.
“Deeds appropriate to repentance” means actions/behavior evidencing
true conversion or proving their repentance by their actions/deeds.
Good/righteous works, actions, behavior is the evidence of genuine repentance (faith
in Christ), Jas.
Rom.
2:4 What does Paul tell the self-righteous Jew that it is
that leads him to repentance (i.e., a change of mind that they are sinners
in need of a Savior and trusting in Jesus Christ as such)?
The “kindness of
God” is His withholding immediate punishment for sin in order to give the sinner
an opportunity to repent and thus convert.
Heb. 6:1 What foundational teachings were
these dull, immature, baby Christians (
“Repentance
from dead works and of faith toward God” describes the believer’s response to
the gospel. In the gospel, the sinner
learns that all his efforts to please God are merely dead works (Heb.
2 Pet. 3:9 What does the Lord
wish/want?
The word “wishing” in
Greek (“boulomai”) means to “will or purpose
deliberately”.
Vine’s An Expository Dictionary of Bible Words, p. 291.
The determined will/purpose of God is inevitable,
irresistible, and immutable – Rom.
The word “any” in context refers to believers [the word “you” in verse
9 refers to the “beloved” in verses 1 and 8.
And the “beloved” refers to those whom Peter is writing this letter to
in 1:1, “those who have received a faith of the same kind” – as Peter’s – i.e.,
believers/Christians, or God’s chosen ones (1 Pet. 1:1, 2), as this is
the second letter to these same people, 2 Pet. 3:1.].
The word “perish” (Gk. “apoleis”) here
means “eternal perdition; hell”.
Vine’s An Expository Dictionary of Bible Words, p. 295.
So the Lord’s “not
wishing for any to perish” means that He does not purpose/will for any of those
who are yet to believe (His elect, who were chosen/predestined to be saved from
before the foundation/creation of the world – Eph. 1:4-14; Acts 13:48; Rom.
8:28-30; 11:29; Matt. 24:22) to perish/go to hell, but for all (His
elect/predestined ones) to come to repentance.
Matthew Henry’s Commentary, vol. 3, p. 1338; Jamieson, Fausset, &
Brown’s Commentary on the Whole Bible, p. 1493.
“All” (Gk. – “pantas” is in the plural, masculine, dative without a
preceding article), here, means “all of a certain kind” of people (i.e.,
God’s predestined/elect/chosen/called-to-be-saved ones) – in other words,
future believers (1 Pet. 1:1, 2; 2 Thes.
“Repentance”, here, means a change of mind to now
realize and believe in Jesus as the Messiah/Christ and Savior.
So
the Lord is waiting until the full number of those whom He appointed to
salvation (repentance) is completed before He returns in judgment –
Jamieson, Fausset, & Brown’s Commentary on the Whole Bible, p. 1493.
Repent/repentance
for those who are already believers or Christians means:
Lk. 17:3, 4 If a believer repents (i.e.,
changes his thinking and thus turns from wrong to right actions toward you),
what should you do?
2 Tim. 2:25 The Lord’s
servant/minister should correct erring believers with the hope that God may
grant them repentance (a change from wrong thinking/believing to right
thinking/believing on biblical issues, vss. 14, 16, 18, 23) leading to
what?
2 Cor. 7:9, 10 Why was Paul rejoicing that these
believers were made sorrowful to the point of repentance (i.e., a change
from wrong thinking/action to right thinking/action)?