Article November 13, 1909 Issue

TRUE REPENTANCE

CLARENCE W. CHADWICK.

THE word repentance is a very common one in the Christian's vocabulary. It is hoary with time. Both prophet and apostle were familiar with it. The modern preacher and exhorter continues to use the word with all the emphasis that it is possible to give it. But who has grasped its full meaning? To some, repentance may mean simply sorrow for wrong-doing, the admission or confession of guilt, followed by an effort to do better in the future: but is this its full significance? A careful study of the Scriptures brings out a far more comprehensive meaning.

The apostle Paul struck the key-note when he said that "the goodness of God leadeth thee to repentance." Unless one loves the good more than he does the evil, he is not in a repentant condition of thought. Through fear of punishment he may acknowledge his wrong-doing, but unless the love of God is uppermost in his affections, he will not forsake his sins. He may try to do so, but he will repeatedly find the scales tipping in the wrong direction, until he gains an affection for the good which is so genuine that he cannot be tempted to let go of it. If his sorrow for the wrong done is of the godly sort spoken of in Scripture, it "worketh repentance to salvation not to be repented of but the sorrow of the world worketh death." The sorrow that knows no relapse or recurrence is accompanied by humility, honesty, and sincerity; it is something more than lip-service; it is a godly desire and determination to become obedient to the law of righteousness.

Webster gives this as the theological concept of repent: "To be sorry for sin as morally evil, to turn from it, and to seek forgiveness." The turning away from sin is the important step. It is evident that this cannot be done successfully without some adequate idea of what sin is. One may discountenance certain evils and still remain the unconscious servant of others. This is not true repentance, although it may be a step in the right direction. The admonition of the Scripture is that the truly penitent bring forth fruits to prove their sincerity and honesty. If the lips confess guilt and express sorrow therefor, while the heart still clings to the sin, the fruits of righteousness will not be in evidence. The turning from sin means nothing short of reformation in thought as well as in course of conduct. Neither is complete without the other. The prophet's counsel to "amend your ways and your doings" strongly suggests the thought of reformation in thought and deed. The psalmist expresses the true thought of repentance in these words: "Depart from evil, and do good; seek peace, and pursue it."

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