Repentance in the Bible

c. 96 · Clement of Rome, First Epistle to the Corinthians (1 Clement) 7

Let us look stedfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

c. 180–185 · Theophilus of Antioch, To Autolycus 3.11

Concerning repentance, then, Isaiah the prophet, generally indeed to all, but expressly to the people, says: “Seek ye the Lord while He may be found, call ye upon Him while He is near: let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord his God, and he will find mercy, for He will abundantly pardon.” And another prophet, Ezekiel, says: “If the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; but in his righteousness that he hath done he shall live: for I desire not the death of the sinner, saith the Lord, but that he turn from his wicked way, and live.”

1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s14.penance.c1

Penitence was indeed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, even for those who begged to be washed by the sacrament of Baptism; that so, their perverseness renounced and amended, they might, with a hatred of sin and a godly sorrow of mind, detest so great an offense of God. Wherefore the prophet says: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. The Lord also said: Except you do penance, you shall also likewise perish; and Peter, the prince of the apostles, recommending penitence to sinners who were about to be initiated by baptism, said: Do penance, and be baptized every one of you.

1551 · John Calvin, Commentary on Isaiah, part 4 (chapters 49-66) 55.7

We ought carefully to examine this context, for he shows that men cannot be led to repentance in any other way than by holding out assurance of pardon. Whoever, then, inculcates the doctrine of repentance, without mentioning the mercy of God and reconciliation through free grace, labors to no purpose; just as the Popish doctors imagine that they have discharged their duty well when they have dwelt largely on this point, and yet do but chatter and trifle about the doctrine of repentance. But although they taught the true method of repenting, yet it would be of little avail, seeing that they leave out the foundation of freely-bestowed pardon, by which alone consciences can be pacified. And indeed, as we have formerly said, a sinner will always shrink from the presence of God so long as he is dragged to his judgment-seat to give an account of his life, and will never be subdued to fear and obedience till his heart is brought into a state of peace.

1565 · John Calvin, Commentary on Ezekiel, part 2 (chapters 13-20) 18.23

God makes manifest to mankind their great misery, that they may betake themselves to him: he wounds that he may cure, and slays that he may give life. We hold, then, that God wills not the death of a sinner, since he calls all equally to repentance, and promises himself prepared to receive them if they only seriously repent.

1605–1610 · Johann Arndt, True Christianity 2.2

Matt. 9:13. Now since Christ declares: “I came not to call the righteous, but sinners to repentance” (Mark 16:15), it follows, that thou also, because thou art a sinner, art called. But called to what? To repentance. And why? That thou mayest obtain remission of sin, through faith. “It behooved,” says the Lord, “that repentance and remission of sins should be preached in the name of Christ among all nations.”

1694 · George Fox, Journal Chapter XIII

“John the Baptist came preaching in the wilderness of Judea, saying, ‘Repent ye: for the kingdom of heaven is at hand,’ Matt. iii. 2. And when John the Baptist was cast into prison, Mark says, 'That Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: Repent ye, and believe the gospel,’ Mark i. 14, 15. Matthew also says, ‘From that time Jesus began to preach, and to say, Repent, for the kingdom of heaven is at hand,’ Matt. iv. 17. And when Christ sent forth his twelve disciples, two and two, they went out and preached that men should repent, Mark vi. 12. Christ said to the Jews, ‘Except ye repent, ye shall all likewise perish,’ Luke xiii. 3, 5. When the publicans and sinners came to hear Christ, and the Pharisees and Scribes murmured saying, ‘This man receiveth sinners and eateth with them,’ Luke xv. 1, 2, Christ reproved them by a parable, and then told them, ‘Joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance,’ ver. 7, adding, ‘There is joy in the presence of the angels of God over one sinner that repenteth,’ ver. 10. Christ, after he was risen, said unto his disciples, ‘That repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem,’ Luke xxiv. 47. Peter said unto the Jews, ‘Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost,’ Acts ii. 38. And Paul said, ‘The times of this ignorance God winked at; but now commandeth all men everywhere to repent,’ Acts xvii. 30. Simon Magus was called to repentance, if he had regarded it, Acts viii. 22. And the apostle Paul preached at Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles (turning them from darkness to the light of Christ, and from the power of Satan to God,) that they should ‘repent and turn to God, and do works meet for repentance,’ Acts xxvi. 20.

1710–1714 · Matthew Henry, Commentary on Luke 24.36-49

] The great gospel duty of repentance must be pressed upon the children of men. Repentance for sin must be preached in Christ's name, and by his authority, v. 47. All men every where must be called and commanded to repent, Acts xvii. 30. "Go, and tell all people that the God that made them, and the Lord that bought them, expects and requires that, immediately upon this notice given, they turn from the worship of the gods that they have made to the worship of the God that made them; and not only so, but from serving the interests of the world and the flesh; they must turn to the service of God in Christ, must mortify all sinful habits, and forsake all sinful practices. Their hearts and lives must be changed, and they must be universally renewed and reformed."

1712 · Matthew Henry, Commentary on Ezekiel 33.10-20

] He that does thus repent and return shall escape the ruin he was running into, and his former sins shall be no prejudice to his acceptance with God. Let him not pine away in his iniquity, for, if he confess and forsake it, he shall find mercy. He shall surely live; he shall not die, v. 15. Again (v. 16), He shall surely live. Again (v. 19), He has done that which is lawful and right, and he shall live thereby. But will not his wickednesses be remembered against him? No; he shall not be punished for them (v. 12): As for the wickedness of the wicked, though it was very heinous, yet he shall not fall thereby in the day that he turns from his wickedness. Now that it has become his grief it shall not be his ruin. Now that there is a settled separation between him and sin there shall be no longer a separation between him and God.

1712 · Matthew Henry, Commentary on Ezekiel 18.30-32

The God of heaven has no delight in our ruin, but desires our welfare (v. 32): I have no pleasure in the death of him that dies, which implies that he has pleasure in the recovery of those that repent; and this is both an engagement and an encouragement to us to repent. 4. We are made for ever if we repent: Turn yourselves, and live. He that says to us, Repent, thereby says to us, Live, yea, he says to us, Live; so that life and death are here set before us.

1712 · Matthew Henry, Commentary on Isaiah 1.16-20

Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, as deep dye, a double dye, first in the wool of original corruption and afterwards in the many threads of actual transgression—though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Ps. li. 7. If we make ourselves clean by repentance and reformation (v. 16), God will make us white by a full remission.

1834 · Albert Barnes, Notes on the Bible: Mark 6.12

Preached that men should repent - See the nature of repentance explained in notes at Mat 3:2. They were now called upon to repent and reform their lives because sin was evil, because the Messiah had come to preach forgiveness to the penitent, and because at "his" presence it was fit that the nation should turn from its sins and prepare to receive him.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 3.1-6

Let us notice, lastly, in this passage, the close connection between true repentance and forgiveness. We are told that John the Baptist came "preaching the baptism of repentance for the remission of sins." The plain meaning of this expression is, that John preached the necessity of being baptized, in token of repentance, and that he told his hearers that except they repented of sin, their sins would not be forgiven. We must carefully bear in mind that no repentance can make atonement for sin. The blood of Christ, and nothing else, can wash away sin from man's soul.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 15.1-10

Let the man who is ashamed to repent, consider these verses, and cast shame aside. What though the world mocks and jests at his repentance? While man is mocking, angels are rejoicing. The very change which sinners call foolishness, is a change which fills heaven with joy. Have we repented ourselves? This, after all, is the principal question which concerns us.

1871 · Charles Hodge, Systematic Theology, vol. 2 (Part II, Anthropology; Part III, Soteriology, chapters I-XIV) 3.14.2

In the gospel God commands all men everywhere to repent and to believe on the Lord Jesus Christ. In the gospel men are not only commanded but exhorted to return unto God in the way of his appointment. Turn ye, turn ye, for why will ye die, is the language which it addresses to all to whom its message comes.

1871 · David Brown, Commentary Critical and Explanatory on Acts 2.38

Repent—The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.

1874 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 20 (1874) 1165

The Father has no pleasure in the death of the wicked, but had rather that he should turn unto Him and live, but there is joy in the heart of God Himself over sinners that repent. Sheep brought back to the fold are rejoiced over by Him of whom we sing, "We are the people of His pasture and the sheep of His hand." Prodigals leaving their riotous living are pressed to the Father's bosom and cause pleasure to the soul of the benign Deity. Oh, returning Sinners, you have not to ask Christ to appease the Father, for the Father, Himself, loves you and your salvation gives Him joy!

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Isaiah 55.1-13

Seeking which is not accompanied by forsaking self and an evil past is no genuine seeking, and will end in no finding. But this forsaking is only one side of true repentance; the other is return to God, as is expressed in the New Testament word for it, which implies a change of mind, purpose, and conduct. The faces which were turned earthward and averted from God are to be turned God-ward and diverted from earth.

c. 252 · Cyprian of Carthage, An Address to Demetrianus (Ad Demetrianum) 25-26

To him who still remains in this world no repentance is too late. The approach to God’s mercy is open, and the access is easy to those who seek and apprehend the truth. Do you entreat for your sins, although it be in the very end of life, and at the setting of the sun of time; and implore God, who is the one and true God, in confession and faith of acknowledgment of Him, and pardon is granted to the man who confesses, and saving mercy is given from the divine goodness to the believer, and a passage is opened to immortality even in death itself.

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 21.21

But this impenitence or impenitent heart may not be pronounced upon, as long as a man lives in the flesh. For we are not to despair of any so long as “the patience of God leadeth the ungodly to repentance,” and doth not hurry him out of this life; “God, who willeth not the death of a sinner, but that he should return from his ways and live.”

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 14

To conclude: since God hath glorified his justice on Christ, as a surety for sinners, his patience is so far from interfering with the rights of his justice, that it promotes it; it is dispensed to this end, that God might pardon with honor, both upon the score of purchased mercy and contented justice; that by a penitent sinner’s return his mercy might be acknowledged free, and the satisfaction of his justice by Christ be glorified in believing: for he is long‑suffering from an unwillingness “that any should perish, but that all should come to repentance” (2 Pet. iii. 9); i. e. all to whom the promise is made, for to such the apostle speaks, and calls it “long‑suffering to us‑ward;” and repentance being an acknowledgment of the demerit of sin, and a breaking off unrighteousness, gives a particular glory to the freeness of mercy, and the equity of justice.

1712 · Matthew Henry, Commentary on Joel 2.12-17

Note, That is genuine, ingenuous, and evangelical repentance, which arises from a firm belief of the mercy of God, which we have sinned against, and yet are not in despair. Repent, for the kingdom of heaven is at hand. The goodness of God, if it be rightly understood, instead of emboldening us to go on in sin, will be the most powerful inducement to repentance, Ps. cxxx. 4. The act of indemnity brings those to God whom the act of attainder frightened from him. (2.) We have reason to hope that he will, upon our repentance, give us that good which by sin we have forfeited and deprived ourselves of (v. 14), that he will return and repent, that he will not proceed against us as he has done, but will act in favour of us. Therefore let us repent of our sins against him, and return to him in a way of duty, because then we may hope that he will repent of his judgments against us and return to us in a way of mercy.

1820 · John Tillotson, Works, Volume 7 151

Therefore the long-suffering of God should be a powerful argument to us, “to break off our sins by repentance:” for this is the end of God’s patience; “He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. He hath no pleasure in the death of the wicked, but that the wicked should turn from his way and live.” God every where expresseth a vehement desire and earnest expectation of our repentance and conversion. (Jer. iv. 14.) “O Jerusalem! wash thy heart from wickedness, that thou mayest be saved.” And, (chap. xiii. 27.) “Woe unto thee, Jerusalem! wilt thou not be made clean? when shall it once be?” He who is so patient as to the punishment of our sins, is almost impatient of our repentance for them; “Wilt thou not be made clean? when shall it once be?” And can we stand out against his earnest desire of our happiness, whom we have so often and so long provoked to make us miserable? Let us then return into ourselves, and think seriously what our case and condition is; how we have lived, and how long the patience of God hath suffered our manners, and waited for our repentance, and how inevitable and intolerable the misery of those must be who live and die in the contempt and abuse of it; let us heartily repent of our wicked lives, and say, “What have we done?”

1906 · Hugh Latimer, Sermons edward.last

But I can tell you, that this lenity, this long forbearing and holding of his hand, provoketh us to repent and amend. And I can tell, that whosoever contemneth this riches and treasure of God’s goodness, of his mercy, his patience and long-suffering, shall have the more grievous condemnation. This I can tell well enough; Paul telleth me this: and I can tell that ye have time to repent as long as you live here in this world; but after this life I can make no warrant of any further time to repent. Therefore repent and amend while ye be here; for when ye are gone hence, ye are past that.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Romans 2.4

Leadeth thee to repentance (εις μετανοιαν σε αγε). The very kindness (το χρηστον, the kindly quality) of God is trying to lead (conative present αγε) thee to a right-about face, a change of mind and attitude (μετανοιαν) instead of a complacent self-satisfaction and pride of race and privilege.

1559 · John Calvin, Institutes of the Christian Religion 3.3.21

Moreover, that repentance is a special gift of God, I trust is too well understood from the above doctrine to require any lengthened discourse. Hence the Church extols the goodness of God, and looks on in wonder, saying, “Then has God also to the Gentiles granted repentance unto life,” (Acts 11:18); and Paul enjoining Timothy to deal meekly and patiently with unbelievers, says, “If God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil,” (2 Tim. 2:25, 26). God indeed declares, that he would have all men to repent, and addresses exhortations in common to all; their efficacy, however, depends on the Spirit of regeneration.

1565 · John Calvin, Commentary on Ezekiel, part 2 (chapters 13-20) 18.30

The word being converted, or return, refers to the renovation of the mind and heart: for this also is the beginning of repentance, that we should be inwardly renewed in mind, as Paul says, and so be made new men. (Ephesians 4:22, 23.) And this deserves notice, because many, when repentance is spoken of, fix their eyes only on the outward fruits of penitence. But we must begin at the root, as the Prophet teaches, by saying be you converted. But he afterwards adds, והשיבו, veheshibu, and return. This second word ought to be referred to the fruits of penitence; for as interior conversion comes first in order, when we leave off our peculiar vices, and renounce flesh and blood, the fruits and proofs of repentance ought to follow, as John said, Bring forth fruits as witnesses to your repentance. (Matthew 3:8; Luke 3:8.) We see, then, that the Prophet begins with purity of heart, and then comes to hands, as the Scripture elsewhere says, that is, to outward works.

1651–1677 · Thomas Manton, Works, vol. II Twenty Sermons, Sermon II. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed

As to our first entrance into the evangelic state; that is by faith and repentance: both are necessary to pardon, Acts x. 43, ‘To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins.’ There remission of sins is granted to a believer. Now repentance is full out as necessary, Acts ii. 38, ‘Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins;’ Luke xxiv. 47, ‘And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.’ What is in another evangelist, ‘to preach the gospel to every creature,’ in this is, ‘that repentance and remission of sins should be preached in his name.’ And this is preaching the gospel; for the gospel is nothing else but a doctrine of repentance and remission of sins. So if we will not hearken to the vain fancies of men who have perverted the scripture, but stand to the plain gospel of our Lord Jesus Christ; these two duties are necessary to pardon.

1770 · John Gill, A Body of Practical Divinity Chapter 4. Of Repentance Towards God

First, the Jews commonly express it by תשובה a “turning”, or “returning”, and it is frequently signified in the Old Testament by a man’s turning from his evil ways, and returning to the Lord; the term from which he turns is sin, the term to which he turns is the Lord, against whom he has sinned; and what most powerfully moves, encourages, and induces him to turn, is the pardoning grace and mercy of God through Christ (Isa. 55:7), and so in the New Testament, repentance and turning are mentioned together, and the latter as explanative of the former; (see Acts 3:19; 26:20). There is another word in Hebrew used for repentance, נחם (Hosea 11:8; 13:14), which also signifies comfort; because such who sincerely repent of sin, and are truly humbled for it, should be comforted, lest, as the apostle says, they should be “swallowed up with overmuch sorrow” (2 Cor. 2:7), and it is God’s usual way to bring his people “into the wilderness”, into a distressed state, to lead them into a sense of sin, and humiliation for it, and then to speak comfortably to them (Hosea 2:14), and the Spirit of God is first a reprover for sin, and a convincer of it, and then a comforter; he first shows men the evil nature of sin, and the just desert of it, and gives them the grace of repentance for it, and then comforts them with the application of pardon through the blood of Jesus (John 16:7, 8, 14), and blessed are they that mourn for sin in an evangelical manner, for they shall be comforted (Matthew 5:4).

1932 · Loraine Boettner, The Reformed Doctrine of Predestination 11.4

Repentance is equally declared to be a gift. "Then to the Gentiles also hath God granted repentance unto life," Acts 11:18. "Him did God exalt with His right hand to be a Prince and Savior, to give repentance to Israel and remission of sins," Acts 5:31. Paul rebuked those who did not realize that it was the goodness of God which led them to repentance, Romans 2:4. Jeremiah cried, "Turn thou me and I shall be turned; for thou art Jehovah my God. Surely after that I was turned, I repented; and after that I was instructed," Jeremiah 31:18, 19.

c. 368–378 · John Chrysostom, Exhortation to Theodore after His Fall (Ad Theodorum lapsum) 1.6

For such is the loving-kindness of God; He never turns his face away from a sincere repentance, but if any one has pushed on to the very extremity of wickedness, and chooses to return thence towards the path of virtue, God accepts and welcomes, and does everything so as to restore him to his former position. And He does what is yet more merciful; for even should any one not manifest complete repentance, he does not pass by one which is small and insignificant, but assigns a great reward even to this; which is evident from what Esaias the prophet says concerning the people of the Jews, speaking on this wise: “On account of his sin I put him to pain for a little while, and smote him, and turned my face away from him, and he was pained, and walked sorrowfully, and then I healed him, and comforted him.” And we might cite as another witness that most ungodly king, who was given over to sin by the influence of his wife: yet when he only sorrowed, and put on sackcloth, and condemned his offences, he so won for himself the mercy of God, as to be released from all the evils which were impending over him.

c. 397–400 · Augustine of Hippo, Reply to Faustus the Manichaean (Contra Faustum) 22.97

David is set forth as a great example of repentance, because men who fall into sin either proudly disregard the cure of repentance, or lose themselves in despair of obtaining salvation or of meriting pardon. The example is for the benefit of the sick, not for the injury of those in health.

1559 · John Calvin, Commentary on Joel 2.12

He afterwards adds, fasting, and weeping, and mourning; and by these words he shows how grievously they had sinned; as though he said, that they deserved not only one kind of destruction, but were worthy of hundred deaths; that God therefore would not now be content with any common repentance, and except they came suppliantly and deeply felt their own guilt. It is indeed true, that we ought daily and even constantly to sigh, because we continue almost every hour to provoke God’s wrath against us; but the Prophet here speaks of solemn fasting, because the people had so grievously offended God that there was required some extraordinary confession, such as he here describes. Come then to me with fasting, and weeping, and wailing” that is “Show at length that you are guilty and submissively deprecate the vengeance which ye have through your wickedness deserved.” He speaks like a judge, when he tells the criminal, not to act dissemblingly, but simply to confess his fault. The guilty are indeed wont to weave many excuses to avoid punishment; but when the judge deems a man guilty, and he is abundantly proved to be so, he says, “What good can you do? for these your shuffling and subterfuges make your case worse: for now I hold you bound, and you cannot escape by these shifts, and will only the more provoke my displeasure. If then you wish me to show you favor, own how grievously you have offended, and without any coloring; confess now that you are worthy of death, and that nothing else remains for you, except I mercifully pardon you: for if you try to extenuate your crime, if you attempt by some excuse to seek reprief, you will gain nothing.” So now does the Lord deal with this people: Turn to me, he says; first, sincerely; then with fasting, with weeping, and with wailing; that is, “Let it appear that you suppliantly deprecate the destruction which ye have deserved, for moderate repentance will not do, inasmuch as ye are guilty before me of so many crimes.”

1605–1610 · Johann Arndt, True Christianity 2.9

As for the motives to repentance, which make up the third head, they are thus expressed by the prophet: “Turn unto the Lord, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.” Joel 2:12, 13. He lays down in these words, a gradual display of the manifold mercies offered to returning sinners. As if he had said, “If you think it a small thing that I am gracious, then know that I am merciful also: if this be not enough, I am likewise patient and slow to anger: if this will not yet suffice, then I am, moreover, of great kindness. If, after all, you still require something more, then understand, that I easily repent of intended punishments; yea, even when my avenging hand is lifting up, I am ready to let fall the rod, upon your serious repentance.” 23. First, then, the prophet calls God gracious (Ps. 103:8); that is, ready to be entreated and reconciled. God is easy to be prevailed with, forgives offences, deals not in strict justice and the rigor of the law, according to what we have deserved.

1692 · Thomas Watson, The Ten Commandments 4.2

Manasseh was a crimson sinner; but when he humbled himself greatly, the golden sceptre of mercy was held forth. When his head was a fountain to weep for sin, Christ’s side was a fountain to wash away sin. It is not the greatness of sin, but impenitence, that destroys. The Jews, who had a hand in crucifying Christ, upon their repentance found the blood they had shed was a sovereign balm to heal them.

1710–1714 · Matthew Henry, Commentary on Matthew 21.28-32

Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1 Cor. vi. 11. These are set forth for patterns of long-suffering, 1 Tim. i. 16.

1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Jonah 3.10

And God repented of the evil - This was no real change in God; rather, the object of His threatening was, that He might not do what He threatened. God's threatenings are conditional, "unless they repent," as are His promises, "if they endure to the end" Mat 10:22. God said afterward by Jeremiah, Jer 18:7-8. At what "instant I shall speak concerning a nation and concerning a kingdom, to pluck up and to pull down and to destroy it, if that nation, against whom I had pronounced, turn from their evil, I will repent of the evil that I thought to do unto them."

1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Joel 2.13

A truly penitent heart is called a "broken and a contrite heart." Such a penitent rends and "rips up by a narrow search the recesses of the heart, to discover the abominations thereof," and pours out before God "the diseased and perilous stuff" pent up and festering there, "expels the evil thoughts lodged in it, and opens it in all things to the reception of divine grace. This rending is no other than the spiritual circumcision to which Moses exhorts. Whence of the Jews, not thus rent in heart, it is written in Jeremiah, 'All the nations are uncircumcised, and all the house of Israel are uncircumcised in heart' Jer 9:26. This rending then is the casting out of the sins and passions."