I. Introduction
There he was again. I'd seen him on telecasts of baseball and football games.
Now here he was on a PGA golf tournament telecast somehow repeatedly getting
on camera with his rainbow Afro wig and his evangelistic T-shirt.
What did he mean with his one word message, REPENT? What did he hope that some
of the millions of TV viewers would do?
What does the term repent mean according to the NT? Does it refer to turning
from one's sins? If so, are all sins or only major sins in view? Or, does it
mean a willingness to forsake one's sins--or even something else again?
Sincere Christians are sharply divided on this question. However, surprisingly
very little has been written about NT repentance. I wrote my doctoral
dissertation on this subject partly because it is a crucial and rather
overlooked issue.
THE NT WORDS IN QUESTION
There are two NT Greek words which are translated repentance in modern English
translations: metanoia (and its verbal counterpart metanoeo) and metamellomai.
The former term is so translated fifty-eight times in the NT; the latter only
six times. The much wider use of metanoia has led me to give it greater
attention in this article.
THE PRE-CHRISTIAN MEANING OF METANOIA
In Classical Greek metanoia meant changing one's mind about someone or
something. For example, Thucydides used the term when writing about the
response of the Athenian council to a revolt. The council decided that all of
the men of the city of Mytilene were to be put to death--not merely those who
participated in the revolt. However, on "the next day a change of heart came
over them."62 The Athenian council changed its mind. It decided that only
those who participated in the rebellion should be put to death.
Another example is found in Xenophon's use of our term. He wrote:
We were inclined to conclude that for man, as he is constituted, it is easier
to rule over any and all other creatures than to rule over men. But when we
reflected that there was one Cyrus, the Persian, who reduced to obedience a
vast number of men and cities and nations, we were then compelled to change
our opinions and decide that to rule men might be a task neither impossible
nor even difficult, if one should only go about it in an intelligent manner.63
During the pre- and early Christian period of Koine Greek (ca. 300 BC-100 AD)
metanoia continued to carry the sense of a change of mind about someone or
something. For example, Polybius (ca. 208-126 B.C.) used metanoia to refer to
the Dardani, a people who had decided to attack Macedonia while Philip was
away with his army. However, Philip caught wind of it and returned quickly.
Even though the Dardani were close to Macedonia, when they heard that Philip
was coming, they changed their minds. They broke off the attack before it even
began.64
Similarly, Plutarch, who lived and wrote in the late first and early second
century A.D., wrote:
Cypselus, the father of Periander . . . when he was a new-born babe, smiled at
the men who had been sent to make away with him, and they turned away. And
when again they changed their minds, they sought for him and found him not,
for he had been put away in a chest by his mother.65
Notice that in all of the cases cited the individual or people in view had
thought one thing or made one decision and then, based on further evidence or
input, changed their minds.
Thompson suggests that two other nuances emerge during this period: change of
purpose and regret.66 However, the evidence does nor substantiate her claim.
On both counts she is guilty of "illegitimate totality transfer," that is, the
unwarranted transfer of the meaning of a phrase containing a given word to
that word when it stands alone. She fails to show any examples where either
metanoia or its verbal counterpart was used absolutely in the senses which she
suggests. Rather, it is other words in the context which indicate that the
change of mind in question concerned sinful practices or was accompanied by
grief or sorrow.
Metanoia and metanoeo occur twenty times in the canonical books of the Greek
OT (Septuagint) and seven times in the apocryphal books. They retain the
meaning of a change of mind about someone or something in the LXX.67 The
following examples are representative.
When the Lord decided to take the kingdom from King Saul He instructed Samuel
to say, "He will not turn nor change His mind, for He is not as a man that He
should change His mind" (I Sam [1 Kingdoms in the Septuagint] 15:29;
translation mine).
Likewise, Prov 20:25 speaks of how foolish it is for a man to rashly promise
to give something to the Lord, because after such a hasty vow the man may come
to change his mind.
Similarly, the Ninevites believed in the Lord and turned from their sinful
ways in the hopes that the Lord might change His mind and not destroy t hem
and their city (Jonah 3:9-10). From a human perspective God did indeed change
His mind and withhold the judgment He had planned.68
Behm disagrees. He argues that metanoeo in the Greek OT "approximates" shub of
the Hebrew OT.69 However, I believe he fails to prove his point. The term shub
was used 1,056 times in the Hebrew text. None of those occurrences is
translated by metanoeo in the Greek OT. Not one. This is inexplicable if the
translators of the LXX felt that metanoeo was a good translation of shub.
Rather, the translators routinely used strepho and its various compound forms
to translate shub.
In the OT pseudepigrapha metanoia and metanoeo nearly always occur in contexts
dealing with the need to abandon sinful practices in order to escape God's
judgment. Behm concludes from this that metanoia had thus come to refer to
turning from sins. He too, however, is guilty of illegitimate totality
transfer. Metanoia did not come, by itself, to refer to a turning from one's
sins. Rather, words in the context inform the reader that the change of mind
in view would include a resolution to cease the sinful practices mentioned.
In summary, the pre-Christian meaning of metanoia was a change of mind about
someone or something. When the context specifically mentions sinful practices
about which one was changing his or her mind, the translation "repentance" is
acceptable.
THE HISTORY OF NT TRANSLATIONS OF
METANOIA
THE OLD LATIN
The Latin Fathers translated metanoia as paenitentia, which came to mean
"penance" or "acts of penance." They felt that in order to obtain eternal
salvation men had to perform righteous acts of penance as prescribed by one's
confessor priest.
THE LATIN VULGATE
Jerome established this Old Latin translation as authoritative when he
retained paenitentia as the translation of metanoia. The system of penance
became an established pathway whereby one hoped to obtain grace.
EARLY ENGLISH VERSIONS
John Wycliffe, "the Morning Star of the Reformation," pioneered the first
complete English Bible in the late 1300's. Unfortunately his work was not
based on the original Greek and Hebrew, but was a very literal translation of
the Vulgate. Hence we should not be surprised that he translated the Latin
agite paenitentiam as "do penance." This was adopted in 1609-1610 in the Roman
Catholic Douay Version.
William Tyndale produced the first printed English NT in 1526. He used repent
and repentance for me anoia and metanoeo, a great improvement over "do
penance," but still misleading in many contexts.
Later English versions, including the Authorized or King James Version of
1611, were deeply indebted to Tyndale's phraseology, including his repent and
repentance.
Repentance as a translation seems to keep the idea that one must turn from his
sinful deeds to obtain God's favor. However, it eliminates the notion that, in
addition, one must confess his sins to a priest and do prescribed good works
before he can obtain (or regain) grace.
MODERN TRANSLATIONS
Modern translators also generally translate metanoia as repentance. While this
is an improvement over the Latin translation "penance," it is in most cases,
as we shall now see, a poor reflection of its meaning in the NT.
II. Meaning of Metanoia in the NT
BASIC SENSE: CHANGE OF MIND
The pre-Christian meaning of metanoia as a change of mind is its basic NT
sense as well. This can readily be seen in Heb 12:17 which reads: "For you
know that afterward, when he wanted to inherit a blessing, he [Esau] was
rejected, for he found no place for metanoia, though he sought it diligently
with tears." What was it that Esau could not find? It was not a turning from
sinful behavior. It was not penance. What he could not find was a way to
change his father's mind. The matter was settled. No matter how much he
pleaded, he couldn't change Isaac's mind.
All NT uses include the sense of a change of mind present. However, if the
context clearly indicates what one is changing his mind about, it could be
that a more polished English translation can be found. For instance, if one is
to change his mind about his sinful deeds, the term repentance conveys that
thought nicely.
There are four specialized types of uses of metanoia in the NT. We will now
consider these.
A SYNONYM FOR ETERNAL SALVATION
In a few passages metanoia is used via metonymy as a synonym for eternal
salvation. These cases involve a metonymy of cause for the effect. The cause
is a change of mind about Christ and His Gospel. The effect is eternal
salvation. Thus when we read in 2 Pet 3:9, "The Lord is . . . not willing that
any should perish but that all should come to metanoia," the idea is the same
as 1 Tim 2:4, "[God] desires all men to be saved."
Luke 5:32 illustrates this same usage: "I have not come to call the righteous,
but sinners, to metanoia." That is, Jesus is affirming that He didn't come to
call those who think that they are righteous, but those who know themselves to
be sinners, to salvation. Metanoia is used as a synonym for eternal salvation.
A CHANGE OF MIND REGARDING SINFUL BEHAVIOR = REPENTANCE
On some occasions metanoia is used in contexts where the change of mind in
view is clearly indicated as having to do with one's sinful practices. For
example, in Luke 17:3-4 Jesus taught the disciples that they were to forgive
all who sinned against them if they came and indicated that they had changed
their minds regarding their sin. In this case and others like it "repentance"
would be a good translation choice. We are to forgive anyone who sins against
us and then repents.
It is important to note, as shall be brought out further in future articles,
that eternal salvation is never conditioned upon changing one's mind about
(i.e., repenting concerning) his sinful practices.
A CHANGE OF MIND REGARDING SELF AND CHRIST
Many NT passages use metanoia in contexts where what one is to change his mind
about is himself and Christ. For example, in Acts 2:38, after having indicted
his Jewish audience for crucifying their Messiah and in response to their
question "What shall we do?" Peter called them to change their minds about
Jesus Christ. They had rejected Him. Now they could accept Him. They were to
believe that He is the Messiah, the Christ, the Savior of the world. Such a
mindset includes a recognition that one is a sinner in need of the Savior.
Self-righteousness is clearly antithetical to faith (cf. Luke 18:9-14).
In this use metanoia occurs as a virtual synonym for pistis (faith).
A CHANGE OF MIND REGARDING IDOLS AND GOD
In one passage the object of metanoia is stated as idols and God (Acts
17:29-31). Paul told the Athenian philosophers that God raised Jesus Christ
from the dead and that He would be coming back to earth as Judge. He told his
listeners that in order to escape eternal condemnation they had to change
their minds about their idols and about God and the Man whom He had sent and
would send again. They had to transfer their faith from their idols to God the
Father and the Lord Jesus Christ.
SUMMARY
Metanoia is used in the NT in a number of different ways, all of which have
the idea of a change of mind at the root. In a few contexts it is used via
metonymy as a synonym for eternal salvation. When it is used in contexts
dealing with temporal salvation from life's difficulties, a change of mind
about one's sinful ways (i.e., repentance) is given as the condition. However,
when used in contexts dealing with eternal salvation from hell, a change of
mind about oneself and Christ (or, in one passage, regarding idols and God) is
given as the condition. In such contexts metanoia is used as a synonym for
faith.
III. Meaning of Metamelomai
The basic meaning of metamelomai is "to feel regret." In 2 Cor 7:9 Paul
indicates that he no longer regretted sending them a letter which made them
sorry, though at first he did regret sending it.
Regret usually carries with it the idea of a change of mind. In Matt 21 :29
Jesus told the Parable of the Two Sons. Both were told to go work in the
vineyard. One said he would not, but later changed his mind (or regretted his
decision) and went. The other said that he would go, but did not.
After betraying Christ, Judas regretted what he had done, gave back his blood
money, and hanged himself (Matt 27:3). Judas "repented" in this sense; or more
precisely, he "was remorseful" (NKJV). Yet he did not come to faith in Christ.
He never changed his mind about Christ being His Savior. He rejected Him to
his death.
While it is commonly translated in that way, there are no uses of metamelomai
in the NT where "repentance" is a good translation. It always refers to
regret, remorse, or to a change of mind. It never refers to turning from one's
sins.
IV. Meaning of Strepho Compounds
While they are never translated as "repentance," the compounds of strepho in
some contexts carry the idea of turning from sins. The basic sense of these
compounds is turning from or to someone or something. These compounds are the
true corresponding terms to the OT word shub.
"Turning to the Lord" is used in the NT, as it was in the OT, as an expression
for faith and conversion.70 When Paul reported in Acts 15:3 that Gentiles were
turning to the Lord, he was simply saying that Gentiles were coming to faith
in Christ, were being saved.
Nowhere in the NT are these verbs used to indicate that one must turn from his
sins to obtain eternal salvation.
V. Conclusion
I'm still not sure what the man at the athletic events meant by his one-word
message on his T-shirt. The word repent has a well-defined meaning in English.
However, not all who use it mean the normal dictionary definition. Some mean
merely a recognition of one's sinfulness. Others mean a change of thinking
about Jesus Christ. Still others mean turning from one's sins, a willingness
to do so, or a sense of remorse over one's sins.
I wish we could retranslate the NT. It would make teaching and preaching
passages using metanoia simpler. It would eliminate the confusion many have
when they read their Bibles and see the word repent. However, this is not
likely to happen. It seems that "repentance" as a translation for metanoia
(and metamelomai) will probably be with us for a long time.
In most cases when the English word repent occurs in the NT it is translating
metanoia. Metanoia is not the equivalent of the OT term shub. It certainly
does not mean "penance. n Nor does it normally mean "repentance." Rather, in
the NT it retains its pre-Christian meaning of a change of mind. The English
reader thus generally needs to read "change of mind "--not turn from
sins--when he sees the word " repent" in the NT. The context must be consulted
to determine the object of a person's change of mind.
The only times repent is actually a good English translation is when the
object of metanoia is sinful deeds. A change of mind about sinful behavior is
equivalent to repentance.
Nearly a century ago, in The Great Meaning of Metanoia, Treadwell Walden
decried the Latin and English translations of metanoia as being "extraordinary
mistranslations."71 I would agree.72
Journal of the Grace Evangelical Society
Volume 2, No. 2 — Autumn 1989
62 Thucydides, Thurydides 3. 36. 4. Compare 3. 37. 1. Author's translation,
emphasis supplied.
63 Xenophon, Cyropaedia 1. 1. 3. Translation by Walter Miller, Loeb Classical
Library, emphasis supplied.
64 Polyblus The Histories 4. 66. 7.
65 Plutarch, Moralia 163 F. Translated by Frank Babbitt, Loeb Classical
Library, emphasis supplied.
66 Effie Freeman Thompson, 'METANOEO' and 'ME TAMELEI' in Greek Literature
Until 100 A.D., Including a Discussion of Their Hebrew Equivalents (Chicago:
University of Chicago Press, 1972), p. 14.
67 Cf. 1 Sam 15:29; Prov 14:15; 20:25 (19); 24:24 (29:27), 47 (32); Isa 46:8;
Jer 4:28; 8:6; 18:8; Joel 2:13, 14; Amos 7:3, 6; Jonah 3:9, 10; 4:2; Zech
8:14.
68 In a number of OT passages God is said to have changed His mind, relented,
or repented of calamities which He had planned to send. The Hebrew word used
is naham. In each of these cases God did not actually change His mind, relent,
or repent. God is omniscient and thus nothing which happens ever takes Him by
surprise. The so-called "repentance of God" is actually a figure of speech
known as an antbropomorphism. At times the Scriptures speak to us as though
God were a man. For example, we read of His strong arm (Exod 6:6; Ps 77: 15;
Jer 21:5), His hand John 10:28-29), end the like, as figures of His might and
ability to deliver us from difficulty and protect us. So, too, from a human
perspective it appears at times that God has changed His mind. In reality, He
knew all along what the final outcome would be. The change of mind is
apparent, not actual. For further discussion of this subject see H. Van
Parunak, 'The Repentance of God in the Old Testament," unpublished Th.M.
thesis, Dallas Theological Seminary, 1975, and "A Semantic Survey of NHM,"
Biblica 56 (1975): 512-32.
69 Theological Dictionary of the New Testament, s.v. "metanoeo, metanoia, " by
J. Behm, 4 (1967): 989-90.
70 E.g., Matt 13:15; Mark 4:12; Luke 1:16; John 12:40; Acts 9:35; 1 5:3;
28:27; 1 Pet 2:25.
71 Walden, The Great Meaning of Metanoia (New York: Thomas Whittaker, 1896),
p.24.
72 Upcoming articles in this series will deal with "Repentance in the Gospels
and Acts," "Repentance in the Epistles and Revelation," and "Suggestions on
the Practical Preaching of Repentance."
