January 2002

What Does It Mean To Repent? (1)

Chuck Webster, Editorial

Perhaps God gave no command that is more widely misunderstood and imperfectly practiced than that of repentance, even among Christians. Does it mean simply saying that one is sorry (i.e., remorse alone)? Does it involve only the cessation of sinning? Does repentance ever involve restitution? When we repent, must we confess the sin(s) as well? We address these and other questions in this series of articles.

One sure sign that a person is unsaved is if he never admits doing wrong. In fact, John suggests, there is no truth in him (1 Jn. 1:8), and he makes God a "liar" (1 Jn. 1:10). The truth is, all sin and therefore need God’s forgiveness (Rom. 3:9,23; cf. Eccl. 7:20; Gal. 3:22). Repentance, however, stands before the sinner and forgiveness. As a result, it is essential for us to understand the nature of true repentance.

Repentance includes sorrow for sin. The emotional aspect of repentance is suggested first in the Hebrew term nacham, used 108 times in the Old Testament and translated "repent" 41 times. It is "an onomatopoetic term which implies difficulty in breathing, hence, ‘to pant,’ ‘to sigh,’ ‘to groan’" (Dement, ISBE, "Repentance"). As the word evolved, it came to signify lamentation or grief, and, according to Dement, "when the emotion was produced by the desire of good for others, it merged into compassion and sympathy, and when incited by a consideration of one’s own character and deeds it means ‘to rue,’ ‘to repent.’"

In the New Testament, the Greek word metamelomai reflects this emotional aspect. Used six times in the New Testament and translated "repent" each time (cf. Mt. 21:29,32; 27:3; 2 Cor. 7:8 [twice]; Heb. 7:21), metamelomai "literally signifies to have a feeling or care, concern or regret; like nacham, it expresses the emotional aspect of repentance" (Dement). Paul used this word in his admonition to the Corinthians: "For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season" (2 Cor. 7:8).

Two implications are obvious:

1. Since regret is an essential component of true repentance, we must understand the true nature of sin; i.e., that it is an affront to a holy God (Gen. 39:9; Psa. 51:4) that separates us from Him (Isa. 59:1-2). God looks at sin, not as a frivolous act to be ignored or amused by, but rather as an abomination (Deut. 25:16; Prov. 3:32; 6:16-19; 11:20; Lk. 16:15). With David (Psa. 51:4—"Against thee, thee only, have I sinned . . ."), we must realize that sin is primarily against God Himself, the One whose deep love for us is expressed in the giving of His Son. Our attitude should be like Joseph’s when he exclaimed, "How can I do this great wickedness, and sin against God?" (Gen. 39:9). The emotion of our repentance should be as graphic as that expressed by David, as he cries:

One can almost see the tears flowing down David’s cheeks as he writes those words—he clearly understands the dreadful nature of sin.

2. True repentance is not simply the cessation of sinning. Like the children who stop disobeying after they’ve been "caught," many believe they have repented of a particular sin if they simply stop committing the sin. For example, some who have been woefully unfaithful in attending worship assemblies resume attending . . . with no expressed regret or confession. Is that true repentance? Certainly a change in one’s behavior is part of repentance, but is it the only part? Clearly there must be an emotional element as well.

How do we cultivate the emotional aspect of repentance? "But," someone says, "I cannot control my emotions, so surely God will not hold me accountable if my emotions aren’t stirred by sin in my life . . ." The truth is, our emotions are the product, at least to a great extent, of our intellect: "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment" (Mk. 12:30, emp. added). Notice carefully the connection between the heart and the mind—what we know and think affects how we feel.

Thus if we want to experience true regret, we must start with our intellect; that is, sorrow flows from a complete understanding of the nature of sin.

1. At its very essence sin is transgression of God’s law (1 Jn. 3:4) and thus violates His eternal and perfect holiness, as seen in Habakkuk 1:13: "Thou art of purer eyes than to behold evil, and canst not look on iniquity: . . ." The one who, like David, experiences true remorse is one who understands that his sin has hurt God and profaned His Name.

2. In the Bible sin is inexorably connected with death. Those living under the Old Law were reminded of their sins every time they offered an animal sacrifice and saw his blood spill over the altar. Living under the new covenant, we must remember that our sins are responsible for Jesus’ dying on the cross. Every Lord’s day, as we eat and drink with Christ in His supper, we should be reminded of the fact that we crucified Him. It was our sins that held Him there . . . it was our iniquities for which He suffered. Notice the personal nature of Isaiah’s beautiful prophetic passage: "Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth" (Isa. 53:4-7, emp. added).

Has sin become "no big deal" to us? Are we truly sorry when we sin, or do we just mumble a quick prayer of vague "repentance" before we drift off to sleep? If so, perhaps we haven’t adequately considered how badly sin hurts God . . . and maybe we haven’t spent enough time at Calvary. When we look in Jesus’ dying eyes, and remember that we put Him there, surely our hearts will hurt, and our emotions will be stirred. Such is the first element of true repentance.

Repentance isn’t, of course, to be characterized solely by misty eyes and a sad face; it will always result in additional "fruits" (Mt. 3:8) . . . which will be the focus of next month’s editorial. wot

Agape (2)

Hugo McCord, Vancouver, Washington

In this conclusion to our two-part series on agape, I consider some additional golden nuggets, clustered around the most meaningful word in the New Testament.

Agape and Philia Further Distinguished

Sometimes overlapping, but intrinsically different

Though agape and philia in some contexts have much in common, there is an idea in each that remains separate. "Even in some cases where they might appear to be used interchangeably (e. g., Jn. 14:23; 16:27) the difference can still be traced" (Thayer, p. 653). However, it appears to me that Thayer makes three non-valid differences:

(1) He says that "men are said agapan God [Mt. 22:37], not philein" (p. 653). But if men are said to philein God’s Son (1 Cor. 6:22), the distinction by the respected lexicographer is purely accidental, since Jesus and the Father are "one" (Jn. 10:30).

(2) "God is said to agapesai the world (Jn. 3:16) and to philein the disciples of Christ" (Jn. 16:27) (p. 653). However, God’s "love for man" (Greek, philanthropia, Tit. 3:4) has the word philein embedded within it.

(3) "Love as an emotion [philia] cannot be commanded, but only love as a choice" (p. 653). On the contrary, philia, embedded in the Greek word philadelphia, is commanded (Rom. 12:10; Heb. 13:1).

 

Friendship Love

A wife, determined to get a divorce, said, "I do not love him any more." She did not understand that what had died was her friendship love (philia) for him, for his attractiveness had disappeared. But apparently she had never had a committed love (agape), a care for him even more than a care for herself.

Jesus and Peter

If ever there were a person understanding clearly the commitment inhering in agape, and of its superiority over the friendship of philia, it was the apostle Peter. He had bragged of his devotion to Jesus, claiming a deeper loyalty than that possessed by the other apostles: "If everyone else is offended at you, I will never be offended" (Mt. 26:33).

However, after he had forsaken his Lord, even cursing and swearing, "I do not know the man," upon hearing the rooster crow his heart was broken (Mt. 26:74-75). Bitter weeping displayed his deep shame. Like Judas, he was a traitor, and he knew it. All bragging was gone, and his spirit was crushed.

After the Lord’s resurrection, when Peter was with some disciples by the lakeside, Jesus asked him, "Do you love [agapao] me more than these?" (Jn. 21:15). Peter, hearing agapao in Jesus’ question, knowing the magnitude of commitment involved in that word, knowing he had betrayed the Savior, could not honestly put the word agapao on his lips.

His reply was an evasion, using phileo. In this context the English word "love" does not rightly translate what Peter was saying, "Yes, Lord, you know that I like (phileo) you." A second time Jesus asked, "Do you agapao me?," and a second time Peter hedged, "Yes, Lord, you know that I like (phileo) you." The Lord, noticing Peter’s evasion, in His third question asked, "Do you like (phileo) me?" Peter, undone, overcome, and grieved, as it were opened wide his breast and heart as if to say, "Lord, no more will I brag, and I will not be bold to say that I love (agapao) you." Actually his answer was "Lord, you know all things: you know I like (phileo) you."

A chart

Some contrasts between agape and philia are as follows:

Philia Agape

Love of the truth

The most valuable thing in the world is "the word of truth, the gospel of your salvation" (Eph. 1:13). Since only that truth (Jn. 8:32) can liberate men from their sins, how that truth should be cherished! "Buy the truth and do not sell it" (Prov. 23:23). Like "a treasure hidden in the field," like "one pearl of great price," is "the word of the truth of the gospel" (Mt. 13:44,46; Col. 1:5).

No second or third class love is worthy of the gospel treasure. Man’s relationship and esteem for that precious commodity can only be conveyed by agape. No other word can depict how earnestly God’s power to save is to be sought, and not for sale at any price. Happy and blessed are they who in their hearts have "the love [agape] of the truth" (2 Thess. 2:10). Sadly, when people do not love the truth, to them God sends "a working of error, that they should believe a lie, that they all might be judged who believed not the truth, but enjoyed wrong doing" (2 Thess. 2:11-12).

 

Overdoing Agape

"There Is No Law But Love"

Some have thought they were doing an in-depth study of Romans 6:14, "you are not under law, but under grace," by asserting that since the word "law" does not have the Greek article (tou, for "the") before it, therefore Christians are under law of no kind whatsoever. They misuse Galatians 5:18 in the same way.

But since Paul was discussing the law of Moses (cf. Rom. 7:7; 10:4-5; Gal. 5:3), the word "law" was definite without the article. So clear is it that it is the law of Moses being considered that the ASV translators have inserted the article 30 of the 35 times that the word "law" has no article preceding it in the book of Romans.

To conclude that Christians are under no law is to render meaningless the phrases "the law of the Spirit of life in Christ Jesus" and "the law of Christ" (Rom. 8:2; Gal. 6:2). Also, such a conclusion would antagonize 1 John 3:4, "sin is lawlessness" (anomia). Furthermore, under the cover that "there is no law but love" some would justify fornication, lying, stealing, and murder. Actually, since baptism and the Lord’s Supper are not implicit in the word "love," those commandments and others become unnecessary and superfluous.

It is easy to misuse the inspired words that "love covers all transgressions" (Prov. 10:12) by teaching that, as long as love is in a person’s heart, no matter what sins he commits, all his transgressions are covered, and he is bound for heaven. Such teaching ignores other inspired words: "Except you believe that I am he [the Christ, the Son of God], you will die in your sins" (Jn. 8:24); "Except you repent, you will likewise perish" (Lk. 13:3,5); "Every tongue shall confess to God" (Rom. 14:11); "He commanded them to be baptized" (Acts 10:48); "Be faithful unto death" (Rev. 2:10).

"Love Is The Only Monitor"

Some have abused Romans 13:8, "Owe no man anything, save to love one another," by suggesting that since love is the only guide for one’s conscience, he may do as he pleases so long as love is the motivation. But Bible love keeps God’s commandments (Jn. 14:15,21, 23,24; 1 Jn. 2:4; 5:3). Augustine (A.D. 354-430) asserted that a Christian loves and does as he pleases, but his meaning was that he who loves God pleases only to do God’s will.

"Love Fellowships Everybody"

A third avenue of overdoing agape is to be so loving that one refuses to withdraw fellowship from anybody. But withdrawing fellowship (or not extending it) is a loving act, its first reason being love for a lost soul that his "spirit might be saved in the day of the Lord Jesus" (1 Cor. 5:3). The sad act of announcement of withdrawal is included in the command, "Let all that you do be done in love" (1 Cor. 16:14). And Christians do not forget that, when loving discipline has accomplished its God-given mission, they are "to confirm" their "love toward" the restored member (2 Cor. 2:8).

Preachers today who say all people who say they believe in Jesus are their brothers are quite restrictive in their love unless they claim all Jews, Muslims, Buddhists, and, indeed, all mankind, as their brothers. wot

Implacable

Johnny Ramsey, Arlington, Texas

In Romans 1:31, in a list of heinous crimes against God, is the unusual and overlooked word, implacable. People who just cannot be pleased are described in such an expression. Sadly, their kinfolk are still around today. Some parents rear children in this direction by allowing their offspring to dictate policy via temper fits and selfish orientations. Our child-centered society is backward emphasis to Bible teaching. We are truly developing the report of Judges 21:25 in our own day: "Every man did that which was right in his own eyes."

Most of the strife in congregational problems is but a reflection of spoiled children who grew up demanding their own rights at the expense of others. Christianity is based upon Jesus dying for our wrongs, while we rebel by demanding "our rights." Such strange philosophy causes havoc in society, in the church, and in our own personal lives! The old gospel song implores us to reverse the theme of "all of self and none of Thee" and fully surrender to the wiser approach that sings: "None of self and all of Thee."

We will never know peace until we possess the mind of Christ. Philippians 2:5-8 clearly teaches that thrust in life as one that empties self-exaltation and produces genuine humility and devotion to higher, nobler, and eternal verities!

In the little book of 3 John we have the name of a man that has become synonymous with implacable. Diotrophes and Jezebel would have made a tremendous couple on Satan’s hit parade. Devious, selfish, envious, arrogant, and miserable were they! The church has suffered through the years by bowing to the whims of such characters. Elders, preachers, and sometimes strong-willed women have hurt the cause of the Lord with stubborn, unrelenting, and factious hearts.

Here are four thoughts we all ought to ponder:

The last one is an apt description of the word implacable.

These are spiritual hymns we often sing that could cure this malady of self-centered conduct. But, do we really mean it when we sing . . . ?

 

These are times when we must stubbornly refuse to yield to false teachers and subtle error (Eph. 5:11), but we need wisdom (Jam. 1:5) to know the difference in personal preference and divine mandates. Serious Bible study is the key and not emotional feelings and bias. wot

Worshiping God - All of Life or Part of Life?

Roger Johnson, Northport, Alabama

A prominent thought that has circulated for several years is the idea that all of life is worship and that everything a Christian does is worship. Does the Bible support this concept, or is it a misunderstanding of the nature and practice of worship as God ordained it?

To be sure, worship involves far more than observing proper actions in the confines of a church building. It is possible for one to perform all five acts of worship mentioned in the New Testament (pray, sing, give, commune, and teach) and leave the church building with very little worship taking place in the heart. It is also possible for a person to engage in certain acts of worship to God individually— anywhere and anytime. But, is it Biblically accurate to view all of life as worship or to suggest that everything a Christian does is worship?

It is often affirmed that worship and service are identical; that all of a Christian’s life is service; that all service is worship and, therefore, all of life is worship. However, the Bible clearly distinguishes between worshiping and serving. Service is broader than worship. Gary Workman has correctly observed that "all worship is service, but not all service is worship." Notice that Paul made a trip to "worship" at Jerusalem (Acts 24:11), but was "serving" God night and day (Acts 26:7). Jesus said, "Thou shalt worship the Lord thy God and him only shalt thou serve" (Mt. 4:10). Paul wrote that some "worshiped" and "served" the creature rather than the Creator (Rom. 1:25). Clearly, there is a distinction between worship and service.

A review of the Biblical usage of the term "worship" reveals the following information. Worship is defined as: "bowing down; prostrating oneself; to kiss toward as an act of veneration; to revere; to act piously towards." In the Bible, worship is extended to an idol as well as to God. In either case, worship is a positive action toward that which is revered.

Worship is not simply all and any daily routine activity. It is an act of paying homage or respect to God. It requires specific action with a starting and stopping place. It is not an ongoing state. Nearing Mt. Moriah, Abraham told his servants to remain behind while he and Isaac "go yonder and worship" (Gen. 22:5). Elkanah and his family "arose early in the morning and worshiped before the Lord, and returned again to their house" (1 Sam. 1:19). The Sryophoenician woman "came and worshiped" Jesus (Mt. 15:25).

It is one thing to say that all of a Christian’s life should glorify God, but another to say that all of the Christian’s life is worship to God. One may worship while he brushes his teeth, takes a shower, ties his shoe, drives his car, cleans the house, etc., but that does not mean that those are acts of worship. A housewife should be able to wash the dishes or make the beds in an awareness that she is fulfilling one of the functions God provided for her, and she can do it in such a way as to glorify Him, but that does not necessarily make them acts of worship.

All worship is service, but not all service is worship. Throughout life, the Christian should be grateful for the privilege of worshiping God often, both publicly and privately. wot

Two Lessons From the Sponge

Tracy Dugger, Austin, Texas

The sponge is an amazing creature. Scientists really do not know where to place it in the animal kingdom. It is a multi-celled animal bereft of complex respiratory and digestive organs. Compton’s Encyclopedia reports that some sponges can filter four gallons of water a day (the equivalent of 64 glasses of water). They do this to absorb oxygen and food from the surrounding water.

Of particular interest is their marvelous ability to absorb sustenance. God created these animals with the proper capability to filter and absorb food particles enabling them to live and grow. Consider a spiritual lesson which we find in the words of Paul. He told the Ephesians elders:

Notice the importance of feeding the church of God (v. 28). If God’s people do not absorb spiritual food they cannot grow and will eventually die (1 Pet. 2:2). The importance of learning and obeying the truth of God’s Word is apparent in a multitude of passages in the New Testament (see Jn. 8:32; 6:44-45; Rom. 1:16; Mt. 22:29). Since it is so consequential that we feed upon God’s Word, we need to become like sponges; we need not only to be frequently feeding at the Word, but absorbing what we eat. James explains in 1:21-23, "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word and not hearers only deceiving your own selves" (Jam. 1:21-23). By emphasizing the importance of engrafting the Word and being doers of it, James is emphasizing the necessity of absorbing it. Just as the sponge teaches us the necessity of absorbing nutrients and not letting them just pass through, James wants us to be more than mere spectators and listeners. Paul puts it this way: "Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (1 Tim. 4:15-16).

But notice another characteristic of sponges. Of the more than 5000 varieties, many are soft and cushioned. Sponges have been used since ancient times. The Greeks and the Romans used them as padding for their armor, as well as for paintbrushes and mops. There are many commercial uses today being employed for sponges because of their softness.

Sponges have within their skeleton fragments of flint or silex. These fragments attract various types of elements which can, over a period of time, cause the entire sponge to become hardened and eventually lose its softness. The skeletal remains of sponges have been found that have formed enormous deposits of flint. From this flint, ancient tools and weapons have been likewise discovered.

What occurs in sponges is often what occurs in many people regarding their relationship to the gospel. Take for instance one who has never become a Christian, but who properly understands. As they continue to hear the message of glad tidings and at the same time reject each call, their heart is affected. Just as the sponge collects hard particles as time passes, the human heart collects hard fragments as it continues to put off obedience. This can also take place in the unfaithful child of God. As that soul continues to reject his call of repentance, the heart becomes the more hardened and callused. It can become a very dangerous time in his spiritual life.

We must not procrastinate when it comes to our salvation. Paul explicitly explained, "For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation" (2 Cor. 6:2). The urgency is seen in the word "now." We need not put off what is the most important thing in our lives. It is much too dangerous to remain in the sea of sin!

Let us become like sponges in absorbing food from God, but let us refuse to emulate their tendency to lose their softness. wot

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