What is repentance?

While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts.

Pseudo-Clement, Pseudo-Clement, The Epistles of Clement 6.9 (Ante-Nicene Fathers, Vol. 9)

Let us therefore repent from the whole heart, that no one of us perish by the way. For if we have commandments that we should also practice this, to draw away men from idols and instruct them, how much more ought a soul already knowing God not to perish! Let us therefore assist one another that we may also lead up those weak as to what is good, in order that all may be saved; and let us convert and admonish one another.

Pseudo-Clement, Pseudo-Clement, An Ancient Homily. The Second Epistle of Clement 3 (Ante-Nicene Fathers, Vol. 7)

Give me understanding, for I am exceedingly dull, and I understand absolutely nothing.” And he answered and said unto me, “I am set over repentance, and I give understanding to all who repent. Do you not think,” he said, “that it is great wisdom to repent? for repentance is great wisdom. For he who has sinned understands that he acted wickedly in the sight of the Lord, and remembers the actions he has done, and he repents, and no longer acts wickedly, but does good munificently, and humbles and torments his soul because he has sinned.

Hermas, Hermas, The Pastor of Hermas 3.4 (Ante-Nicene Fathers, Vol. 2)

“Why then, sir,” I said, “did not all these repent?” He answered, “To them whose heart He saw would become pure, and obedient to Him, He gave power to repent with the whole heart. But to them whose deceit and wickedness He perceived, and saw that they intended to repent hypocritically, He did not grant repentance, lest they should again profane His name.”

Hermas, Hermas, The Pastor of Hermas 4.8 (Ante-Nicene Fathers, Vol. 2)

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.” … Many therefore, yea rather, countless are the sayings in the Holy Scriptures regarding repentance, God being always desirous that the race of men turn from all their sins.

Theophilus of Antioch, Theophilus, Theophilus to Autolycus - Book III 11 (Ante-Nicene Fathers, Vol. 2)

Forgiveness of sins is therefore different from repentance; but both show what is in our power.” He, then, who has received the forgiveness of sins ought to sin no more. For, in addition to the first and only repentance from sins (this is from the previous sins in the first and heathen life—I mean that in ignorance), there is forthwith proposed to those who have been called, the repentance which cleanses the seat of the soul from transgressions, that faith may be established.

Clement of Alexandria, Clement of Alexandria, The Stromata, or Miscellanies 2.13 (Ante-Nicene Fathers, Vol. 2)

To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment, has withal engaged to grant pardon by means of repentance, saying to the people, “Repent thee, and I will save thee;” and again, “I live, saith the Lord, and I will (have) repentance rather than death.” Repentance, then, is “life,” since it is preferred to “death.”

Tertullian, Tertullian, On Repentance 4 (Ante-Nicene Fathers, Vol. 3)

Repentance , men understand, so far as nature is able, to be an emotion of the mind arising from disgust at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by—blind, without the Lord’s light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason , in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason —nothing which He has not willed should be handled and understood by reason .

Tertullian, Tertullian, On Repentance 1 (Ante-Nicene Fathers, Vol. 3)

The Roman casuists make attrition suffice, and so turn absolution into a mere sponge, and an encouragement to perpetual sinning and formal confession.] For what I say is this, that the repentance which, being shown us and commanded us through God’s grace, recalls us to grace with the Lord, when once learned and undertaken by us ought never afterward to be cancelled by repetition of sin. No pretext of ignorance now remains to plead on your behalf; in that, after acknowledging the Lord, and accepting His precepts —in short, after engaging in repentance of (past) sins—you again betake yourself to sins.

Tertullian, Tertullian, On Repentance 5 (Ante-Nicene Fathers, Vol. 3)

Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds;” whom certainly the Lord would not exhort to repentance, if it were not that He promises mercy to them that repent. And in the Gospel He says, “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance.” For since it is written, “God did not make death, neither hath He pleasure in the destruction of the living,” assuredly He who wills that none should perish, desires that sinners should repent, and by repentance should return again to life. Thus also He cries by Joel the prophet, and says, “And now, thus saith the Lord your God, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil appointed.”

Cyprian of Carthage, Cyprian, The Epistles of Cyprian 51 (Ante-Nicene Fathers, Vol. 5)

In short, even the dumb animals, when they are ensnared by fraud, if by any means they have extricated themselves so as to escape, become more cautious for the future, and always avoid all those things in which they have perceived wiles and snares. Thus repentance makes a man cautious and diligent to avoid the faults into which he has once fallen through deceit. For no one can be so prudent and so circumspect as not at some time to slip; and therefore God, knowing our weakness, of His compassion has opened a harbour of refuge for man, that the medicine of repentance might aid this necessity to which our frailty is liable. Therefore, if any one has erred, let him retrace his step, and as soon as possible recover and reform himself.

Lactantius, Lactantius, The Divine Institutes 6.24 (Ante-Nicene Fathers, Vol. 7)

Take heed lest without reason thou mistrust the power of repentance. … A great thing verily was this, but still small in comparison with what remains to be told: the same king by repentance obtained the recall of a divine sentence which had already gone forth.

Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 6 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

All iniquity, be it little or great, punished must needs be, either by man himself repenting, or by God avenging. For even he that repenteth punisheth himself. Therefore, brethren, let us punish our own sins, if we seek the mercy of God.

Augustine of Hippo, Augustine, Expositions on the Book of Psalms 59.1 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

After countless sins, after so many transgressions, he is promised that he will be reconciled with him he has come into conflict with if he will show kindness to his own fellow-servants. And modesty, and humility, not less than all words spoken, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds, in sight of all, bringing forward his humility, and laying aside the heavy burden of his sins. See we have shewn five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbours’ sins, thirdly that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility.

John Chrysostom, John Chrysostom, Three Homilies Concerning the Power of Demons 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)

Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all which he afterwards obtained: but as it was, looking to the boundlessness of God’s tender mercy instead of the enormity of his transgressions, and having broken in sunder the bonds of the devil, he rose up and contended with him, and finished the good course. And not only by what was done to these men, but also by the words of the prophet does God destroy the counsels of despair, speaking on this wise: “To-day, if ye will hear His voice, harden not your hearts, as in the provocation.” Now that expression “to-day,” may be uttered at every time of life, even on the verge of old age, if you desire it: for repentance is judged not by quantity of time, but by disposition of the soul.

John Chrysostom, John Chrysostom, An Exhortation to Theodore After His Fall 3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)

By repentance, and consideration. For there is not, yea, there is not any sin, that doth not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if thou art desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet hath he no power, so long as thou choosest what is best, and so attractest God to thine aid.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom 25 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

First, a person must realize that he is a sinner, the kind of a sinner who is congenitally unable to do any good thing. … The first step on the way to salvation is to repent.

Martin Luther, Luther, Commentary on Galatians 2:16

True repentance is displeasure at sin, arising out of fear and reverence for God, and producing, at the same time, a love and desire of righteousness. Wicked men are far from such a feeling; for they would desire to sin without intermission, and even, as far as lies in their power, they endeavor to deceive both God and their own conscience, but notwithstanding their reluctance and opposition, they are tormented with blind horror by their conscience, so that, though they do not hate their sin, still they feel, with sorrow and distress, that it presses heavily and painfully upon them. This is the reason why their grief is useless; for they do not cheerfully turn to God, or even aim at doing better, but, being attached to their wicked desires, they pine away in torment, which they cannot escape.

John Calvin, Calvin, Harmony of the Evangelists, Vol. 3 1.36 (Calvin's Commentaries, Vol. 33)

There is greater force in the Greek word, for it doth signify the conversion of the mind, that the whole man may be renewed and made another man, which thing must be diligently noted, because this doctrine was miserably corrupted in the time of Popery; for they translated the name of repentance almost unto certain external rites. They babble somewhat, indeed, about the reigned contrition of the heart; but they touch that part very slightly, and they stand principally upon the external exercises of the body, which were little worth; yea, though there were in them no corruption; but they urge nothing else in a manner but reigned trifles, wherewith men are wearied in vain. Wherefore, let us know that this is the true repentance, when a man is renewed in the spirit of his mind, as Paul teacheth, ( Romans 12:2 .)

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 1 2.7 (Calvin's Commentaries, Vol. 36)

A. Repentance unto life is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins, and upon the apprehension of God’s mercy in Christ to such as are penitent, he so grieves for and hates his sins, as that he turns from them all to God, purposing and endeavoring constantly to walk with him in all the ways of new obedience.

Westminster Assembly, Westminster Assembly, Westminster Larger Catechism 76

Faith is the condition God requires to justification; but not a dead, but an active faith, such a “faith as purifies the heart” (James ii. 20; Acts xv. 9). He calls for repentance, which is a moral retracting our offences, and an approbation of contemned righteousness and a violated law; an endeavor to gain what is lost, and to pluck out the heart of that sin we have committed.

Stephen Charnock, Charnock, The Existence and Attributes of God 11

The effect of the consideration cannot but be godly sorrow and shame, Ezek. vi. 9; vii. 16 . But that which is the life and soul of repentance, and without which the most passionate expressions are but a jest, is returning to the Lord our God, v. 2 . If thou turn ( v. 10 ) with all thy heart and with all thy soul. We must return to our allegiance to God as our Lord and ruler, our dependence upon him as our Father and benefactor, our devotedness to him as our highest end, and our communion with him as our God in covenant. We must return to God from all that which stands in opposition to him or competition with him. In this return to God we must be upright—with the heart and soul, and universal—with all the heart and all the soul.

Matthew Henry, Henry, Commentary on Deuteronomy 30.1 (Commentary on the Whole Bible, Vol. 1)

Repentance of faults is, in a peculiar manner, a proper duty, when the kingdom of heaven is at hand, or when we especially expect or desire that it should come; as appears by John the Baptist’s preaching. And if God does now loudly call upon us to repent, then he also calls upon us to make proper manifestations of our repentance.

Jonathan Edwards, Edwards, Thoughts on the Revival of Religion in New England 6

Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.

John Wesley, Wesley, Notes on the Bible 1.3

True repentance is a voluntary act. It is not forced. It is the resolution of the sinner to go, and he cheerfully and cordially arises and goes, Luk 15:18. 10. A real penitent feels that his sins have been committed against God, Luk 15:18. 11.

Albert Barnes, Barnes, Notes on the Bible Luke 15:31

High or low, rich or poor, all have sinned and are guilty before God; and all must repent and be converted, if they would be saved. And true repentance is no light matter. It is a thorough change of heart about sin, a change showing itself in godly sorrow and humiliation--in heartfelt confession before the throne of grace--in a complete breaking off from sinful habits, and an abiding hatred of all sin. Such repentance is the inseparable companion of saving faith in Christ.

J.C. Ryle, Ryle, Expository Thoughts on Matthew Matthew 4:12-25 (Expository Thoughts on the Gospels, Vol. 1)

Repentance, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Acts 20

In the Old Testament, also, ‘repentance’ was Teshubhah ({hebrew}), ‘return;’ while, in the New Testament, it is ‘change of mind’ (μετανοια). … Thus Tohu ({hebrew}) means repentance in the sense of regret; Charatah, perhaps, more in that of a change of mind; while Teyubha or Teshubhah is the return of repentance.

Alfred Edersheim, Edersheim, The Life and Times of Jesus the Messiah 3.17

Repentance once begun, however, may grow more and more rapid! If God once get a willing hold, if with but one finger he touch the man’s self, swift as possibility will he draw him from the darkness into the light. For that for which the forlorn, self-ruined wretch was made, was to be a child of God, a partaker of the divine nature, an heir of God and joint heir with Christ. Out of the abyss into which he cast himself, refusing to be the heir of God, he must rise and be raised.

George MacDonald, MacDonald, Unspoken Sermons 6 (Vol. 2)

Repentance is an adequate sense not of our folly, nor of our misery, but of our sin. As the New Testament puts it, it is repentance toward God. It is the consciousness of what our sin is to Him: of the wrong it does to His holiness, of the wound which it inflicts on His love.

James Denney, Denney, The Death of Christ 12

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.

Alexander Maclaren, Maclaren, Isaiah and Jeremiah 1.2.24 (Expositions of Holy Scripture, Vol. 5)

Repentance is 'the first work.' It is the one condition of national blessing for Israel. It is the essence of the proclamation of the King and the Kingdom.

E.W. Bullinger, Bullinger, Commentary on Revelation 5

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.

A.T. Robertson, Robertson, Word Pictures in the New Testament 7.2

The first step is to give up his rebellion, repent of his sins, turn to God, and sue for pardon and reconciliation through the Savior.

Loraine Boettner, Boettner, The Reformed Doctrine of Predestination 11

The majority of Latin writers, however, preferred to render it " poenitentia " a word that denotes the sorrow and regret which follows when one has made a mistake or has committed an error of any kind. This word passed into the Vulgate as the rendering of metanoia, and, under the influence of the Vulgate, the English translators rendered the Greek word by "repentance," thus stressing the emotional element and making metanoia equivalent to metameleia. In some cases the deterioration went even farther. The Roman Catholic Church externalized the idea of repentance in its sacrament of penance so that the metanoeite of the Greek Testament (Matt. 3:2) became poenitentiam agite, — "do penance," in the Latin Version.

Louis Berkhof, Berkhof, Systematic Theology 4.7

The first condition is repentance, which means a change of mind. … That is a change of mind, and that is repentance. No life can be truly changed apart from such a change of mind.

Watchman Nee, Nee, The Normal Christian Life 8.2

When the doubting man attempts any deed, and fails in it on account of his doubt, this grief enters into the man, and grieves the Holy Spirit, and crushes him out. Then, on the other hand, when anger attaches itself to a man in regard to any matter, and he is embittered, then grief enters into the heart of the man who was irritated, and he is grieved at the deed which he did, and repents that he has wrought a wicked deed. This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented.

Hermas, Hermas, The Pastor of Hermas 3.10 (Ante-Nicene Fathers, Vol. 2)

God saith to him: If a man live an hundred years and remember his death and confess before men and I find him, after a time I will forgive all his sins. … The Saviour saith to him: I will ask thee one word, Sedrach, my beloved, then thou shalt ask me in turn: if the man shall repent for forty days I will not remember all his sins which he did.

Anonymous (ANF), Anonymous, The Apocalypse of Sedrach 2 (Ante-Nicene Fathers, Vol. 9)

There follows of necessity, in him who has come to the recollection of what is better, repentance for what is worse. Accordingly, they confess that the spirit in repentance retraces its steps. In the same way, therefore, we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father.

Clement of Alexandria, Clement of Alexandria, The Instructor 1.6 (Ante-Nicene Fathers, Vol. 2)

When, therefore, the yoke which forbade the discussion of these parables with a view to the heathens has been shaken off, and the necessity once for all discerned or admitted of not interpreting otherwise than is (suitable to) the subject-matter of the proposition; they contend in the next place, that the official proclamation of repentance is not even applicable to heathens, since their sins are not amenable to it, imputable as they are to ignorance, which nature alone renders culpable before God. Hence the remedies are unintelligible to such to whom the perils themselves are unintelligible: whereas the principle of repentance finds there its corresponding place where sin is committed with conscience and will, where both the fault and the favour are intelligible; that he who mourns, he who prostrates himself, is he who knows both what he has lost and what he will recover if he makes to God the offering of his repentance—to God who, of course, offers that repentance rather to sons than to strangers.

Tertullian, Tertullian, On Modesty 10 (Ante-Nicene Fathers, Vol. 4)

Let us turn to the Lord with our whole heart, and, expressing our repentance for our sin with true grief, let us entreat God’s mercy. … “Turn ye,” He says, “to me with all your heart, and at the same time with fasting, and with weeping, and with mourning; and rend your hearts, and not your garments.” Let us return to the Lord with our whole heart.

Cyprian of Carthage, Cyprian, The Treatises of Cyprian 3 (Ante-Nicene Fathers, Vol. 5)

Thou art become a penitent; pray night and day; yet from thy Mother the Church do not far depart, and the Highest will be able to be merciful to thee. The confession of thy fault shall not be in vain. Equally in thy state of accusation learn to weep manifestly.

Commodian, Commodian, The Instructions of Commodianus 2.50 (Ante-Nicene Fathers, Vol. 4)

To mourn, therefore, with those who bewail the lapsed, hurts no one; neither to join in prayer and grief with those who pray for themselves, together with other things that are reasonable, namely, that they who have lapsed may show forth other things that are consistent with penitence; such as are fasting and tears and other humiliations, and observe the punishment inflicted on them, and, if their means allow, bestow money upon the poor; by which means He who is the Advocate in our behalf will render the Father propitious to us.

Peter of Alexandria, Peter of Alexandria, The Canonical epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4.11 (Ante-Nicene Fathers, Vol. 6)

By obstinate rejection of God’s grace men turn His mercy into sternness and severity. Yet, that you may know that God does every day call sinners to repentance, hear Isaiah’s words: “In that day,” he says, “did the Lord God of Hosts call to weeping and to mourning and to baldness and to girding with sackcloth: and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die.” After these words filled with the recklessness of despair the Scripture goes on to say: “And it was revealed in my ears by the Lord of Hosts, Surely this iniquity shall not be purged from you till ye die.” Only when they become dead to sin, will their sin be forgiven them. For, so long as they live in sin, it cannot be put away.

Jerome, Jerome, The Letters of St. Jerome 147 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)

Let, then, nothing call you away from penitence, for this you have in common with the saints, and would that such sorrowing for sin as that of the saints were copied by you. David, as it were, “ate ashes for bread, and mingled his drink with weeping,” and therefore now rejoices the more because he wept the more: “Mine eyes ran down,” he said, “with rivers of water.”

Ambrose of Milan, Ambrose, Concerning Repentance 3.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Groan when thou hast sinned, not because thou art to be punished, (for this is nothing,) but because thou hast offended thy Master, one so gentle, one so kind, one that so loveth thee and longeth for thy salvation as to have given even His Son for thee. For this groan, and do this continually: for this is confession. Be not to-day cheerful, to-morrow of a sad countenance, then again cheerful; but continue ever in mourning and self contrition.

John Chrysostom, John Chrysostom, Homilies on Second Corinthians 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

Thou thyself art as yet a mist, but like ashes. For they that are penitent, as yet roll themselves in ashes, my brethren, testifying, as it were, that they are like it, saying unto God, “I am ashes.” For a certain Scripture saith, “I have despised myself, and wasted away, I have reckoned myself earth and ashes.” This is the humility of the penitent.

Augustine of Hippo, Augustine, Expositions on the Book of Psalms 147 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Do Thou, then, show me Thine Eyes of mercy; if, indeed, Thou canst be turned and canst forgive, and canst pour upon me of Thy grace and bliss. For turn myself to Thee I can not; I am wounded with too many and too deep wounds; I am borne down by sicknesses and even death, and am become altogether helpless. But do Thou, O merciful Father, convert me, and I shall be converted to Thee. Convert me to Thee, O Lord (Lam. v. 21), and bruise and crush my heart, and implant in me the sensibilities of a quickening grief.

Anselm of Canterbury, Anselm, Meditations and Prayers 2.8

John had taught in his predication that we should do penitence for to acquire and have the realm of heaven, followeth the grail that may signify lamentation and embracement of penance. … And it is to wit that betwixt the octaves of Easter and Pentecost the grail is not said, for this that the grail signifieth, penance and lamentation or mourning. And in this time of Pasque our mother holy church ne doth but joy and maketh solation for the resurrection of Jesu Christ, and therefore is then said: Alleluia, which signifieth joy and consolation, for after that creature hath done penance by virtue of humility in weepings and lamentations he must lead after, joy and very consolation.

Jacobus de Voragine, Voragine, The Golden Legend 34 (Vol. 7)

Do not imagine that you can, for it is a fantastical delusion; you must be firm, you must leave mortal sin by a holy confession, contrition of heart, satisfaction, and purpose of amendment.

Catherine of Siena, Catherine of Siena, The Dialogue 5.2

No man deserves the consolation of heaven unless he persistently arouses himself to holy contrition. If you desire true sorrow of heart, seek the privacy of your cell and shut out the uproar of the world, as it is written: “In your chamber bewail your sins.” There you will find what too often you lose abroad.

Thomas à Kempis, Thomas à Kempis, The Imitation of Christ 1.20

Surely if we do look upon them, they first compel us to be ashamed, and then we are wounded with serious grief; conscience summons us to God’s tribunal: we then acknowledge the formidable vengeance which slays even the boldest, unless they are upheld by the assurance of pardon. Since, then, the acknowledgment of sins brings us both shame and sorrow, we endeavor to put it far away from us by all means. But no other way of access to embracing God’s favor is open to us, except that of repentance of sins.

John Calvin, Calvin, Commentary on Ezekiel, Vol. 2 16.58 (Calvin's Commentaries, Vol. 23)

Luke doth now declare the fruit of the sermon, to the end we may know that the power of the Holy Ghost was not only showed forth in the diversity of tongues, but also in their hearts which heard. And he noteth a double fruit; first, that they were touched with the feeling of sorrow; and, secondly, that they were obedient to Peter’s counsel. This is the beginning of repentance, this is the entrance unto godliness, to be sorry for our sins, and to be wounded with the feeling of our miseries. … But there must be added unto this pricking in heart readiness to obey.

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 1 2.7 (Calvin's Commentaries, Vol. 36)

There is, however, a beautiful allusion here to the term repentance, when he says — not to be repented of; for however unpleasant the thing is at first taste, it renders itself desirable by its usefulness. The epithet, it is true, might apply to the term salvation, equally as to that of repentance; but it appears to me to suit better with the term repentance “We are taught by the result itself, that grief ought not to be painful to us, or distressing. In like manner, although repentance contains in it some degree of bitterness, if, is spoken of as not to be repented of on account of the precious and pleasant fruit which it produces.”

John Calvin, Calvin, Commentary on Corinthians, Vol. 2 7.3 (Calvin's Commentaries, Vol. 40)

What we want is a quiet, steady, firm displeasure at our own faults. A judge gives sentence more effectually speaking deliberately and calmly than if he be impetuous and passionate (for in the latter case he punishes not so much the actual faults before him, but what they appear to him to be); and so we can chasten ourselves far better by a quiet stedfast repentance, than by eager hasty ways of penitence, which, in fact, are proportioned not by the weight of our faults, but according to our feelings and inclinations.

Francis de Sales, Francis de Sales, Introduction to the Devout Life 3.9

The sorrow of repentance may exist without a change of heart and life; because a passion may be more easily wrought, than a true conversion. But the change cannot take place without some good measure of the sorrow.

Richard Baxter, Baxter, The Reformed Pastor 3.1

There must be feelings of humility, not from nature, but from penitence, not to rest in them, but to go on to greatness. There must be feelings of greatness, not from merit, but from grace, and after having passed through humiliation.

Blaise Pascal, Pascal, Pensées 7

Repentance itself is a delightful exercise, when it floweth from the principle of love. There is a secret sweetness which accompanieth those tears of remorse, those meltings and relentings of a soul returning unto God, and lamenting its former unkindness.

Henry Scougal, Scougal, The Life of God in the Soul of Man 2

Christian: You are pretty near the business, for the bottom of all is for want of a change in their mind and will. And therefore they are but like the felon that standeth before the judge: he quakes and trembles, and seems to repent most heartily, but the bottom of all is the fear of the halter: not that he hath any detestation of the offence, as it is evident; because, let but this man have his liberty, and he will be a thief, and so a rogue still; whereas, if his mind was changed, he would be otherwise.

John Bunyan, Bunyan, The Pilgrim's Progress 11

Now, faith being a sincere willingness to accept of Christ, and to come to God by him, and repentance being a detestation of that which made man’s separation from God, it is impossible he could be voluntarily happy without it: man cannot attain and enjoy a true happiness without an operation of his understanding about the object proposed, and the means appointed to enjoy it.

Stephen Charnock, Charnock, The Existence and Attributes of God 12

Holy shame is as necessary an ingredient in true and ingenuous repentance as holy sorrow. … Penitent sinners never see so much reason to blush and be ashamed as when they come to lift up their faces before God. A natural sense of our own honour which we have injured will make us ashamed, when we have done a wrong thing, to look men in the face; but a gracious concern for God's honour will make us much more ashamed to look him in the face.

Matthew Henry, Henry, Commentary on Ezra 9.2 (Commentary on the Whole Bible, Vol. 2)

Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves.

Matthew Henry, Henry, Commentary on Second Chronicles 32.3 (Commentary on the Whole Bible, Vol. 2)

In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, 2 Cor. vii. 9 .

Matthew Henry, Henry, Commentary on Job 42.1 (Commentary on the Whole Bible, Vol. 3)

Although Christ hath borne our griefs, and carried our sorrows, so that we are freed from the sorrow of punishment, and may now sweetly feed upon the comforts Christ hath purchased for us; yet that hinders not but that our feeding on these comforts should be attended with the sorrow of repentance. As of old, the children of Israel were commanded, evermore to feed upon the paschal lamb, with bitter herbs. True saints are spoken of in Scripture, not only as those that have mourned for sin, but as those that do mourn, whose manner it is still to mourn: Matt. 5:4, "Blessed are they that mourn; for they shall be comforted."

Jonathan Edwards, Edwards, Religious Affections 3.10

Some in their sorrow are pained because they have offended God, and go to God, and find pardon and peace in him. That sorrow is unto salvation. But the mass do not look to God. They turn away from him even in their disappointments, and in their sorrows, and in the bitter consciousness of sin. … 11. We may learn what constitutes true repentance, Co2 7:11. There should be. and there will be, deep feeling.

Albert Barnes, Barnes, Notes on the Bible Second Corinthians 7:16

All need to be brought to a sense of their sins--to a sorrow for them--to a willingness to give them up--and to a hunger and thirst after pardon. All, in a word, need to be born again and to flee to Christ. This is repentance unto life.

J.C. Ryle, Ryle, Expository Thoughts on Mark Mark 6:7-13 (Expository Thoughts on the Gospels, Vol. 2)

The outward marks of repentance are to signify the depth of their sorrow for sin. 13. Let there be the inward sorrow of heart, and not the mere outward manifestation of it by "rending the garment" (Jos 7:6).

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Joel 2

In repentance there is of necessity an intellectual apprehension of ourselves as sinners, of the holiness of God, of his law to which we have failed to be conformed and of his mercy in Christ; there is a moral disapprobation of our character and conduct; a feeling of sorrow, shame, and remorse; and a purpose to forsake sin and lead a holy life.

Charles Hodge, Hodge, Systematic Theology III.16.5 (Vol. 3)

See also Yoma 86 and following. But the nature of repentance has yet to be more fully explained. Its gate is sorrow and shame. … Bub. p. 163 b. and a life’s sins may obtain mercy by the tears and prayers of a few minutes’ repentance.

Alfred Edersheim, Edersheim, The Life and Times of Jesus the Messiah 3.17

R. 7. By the side of what may be called contrition, Jewish theology places confession (Viddui, {hebrew}). This was deemed so integral a part of repentance, that those about to be executed, Sanh. vi. 2. or to die, Shabb. … Even if it were Charatah, or regret at the past, it would not yet be Teshubhah, or return to God; and even if it changed purposed into unintentional sin, arrested judgment, and stayed or banished its Angel, it would still leave a man without those works which are not only his real destiny and merit heaven, but constitute true repentance.

Alfred Edersheim, Edersheim, The Life and Times of Jesus the Messiah 3.17

The self-centered regret which a man feels when his sin has found him out — the wish, compounded of pride, shame, and anger at his own inconceivable folly, that he had not done it: these are spoken of as repentance. But they are not repentance at all. … It is the simple truth that that sorrow of heart, that healing and sanctifying pain in which sin is really put away, is not ours in independence of God; it is a saving grace which is begotten in the soul under that impression of sin which it owes to the revelation of God in Christ.

James Denney, Denney, The Death of Christ 12

The trouble is that the English word "repent" means "to be sorry again" from the Latin repoenitet (impersonal). John did not call on the people to be sorry, but to change (think afterwards) their mental attitudes (μετανοειτε) and conduct. … John was a new prophet with the call of the old prophets: "Turn ye" (Joe 2:12; Isa. 55:7; Eze 33:11,15 ).

A.T. Robertson, Robertson, Word Pictures in the New Testament 2.3

There is a change of feeling, manifesting itself in sorrow for sin committed against a holy and just God, Ps. 51:2,10,14. This element of repentance is indicated by the word metamelomai. If it is accompanied by the following element, it is a lupe kata theou (godly sorrow), but if it is not so accompanied, it is a lupe tou kosmou (sorrow of the world), manifesting itself in remorse and despair, II Cor. 7:9,10; Matt. 27:3; Luke 18:23.

Louis Berkhof, Berkhof, Systematic Theology 4.7

You, therefore, who repent cast away the wickedness of this world which wears you out; and by putting on all the virtues of a holy life, you will be able to keep these commandments, and will no longer add to the number of your sins. Walk, therefore, in these commandments of mine, and you will live unto God.

Hermas, Hermas, The Pastor of Hermas 4.6 (Ante-Nicene Fathers, Vol. 2)

But by torturing himself for his sins, he benefits his soul. Forgiveness of sins is therefore different from repentance; but both show what is in our power.”

Clement of Alexandria, Clement of Alexandria, The Stromata, or Miscellanies 2.12 (Ante-Nicene Fathers, Vol. 2)

Let us not then be enslaved or become swinish; but, as true children of the light, let us raise our eyes and look on the light, lest the Lord discover us to be spurious, as the sun does the eagles. Let us therefore repent, and pass from ignorance to knowledge, from foolishness to wisdom, from licentiousness to self-restraint, from unrighteousness to righteousness, from godlessness to God.

Clement of Alexandria, Clement of Alexandria, Exhortation to the Heathen 10 (Ante-Nicene Fathers, Vol. 2)

For what more ripens as the fruit of repentance than the achievement of emendation? But even if pardon is rather the” fruit of repentance,” even pardon cannot co-exist without the cessation from sin. So is the cessation from sin the root of pardon, that pardon may be the fruit of repentance.

Tertullian, Tertullian, On Modesty 10 (Ante-Nicene Fathers, Vol. 4)

Whatever, then, our poor ability has attempted to suggest with reference to laying hold of repentance once for all, and perpetually retaining it, does indeed bear upon all who are given up to the Lord, as being all competitors for salvation in earning the favour of God; but is chiefly urgent in the case of those young novices who are only just beginning to bedew their ears with divine discourses, and who, as whelps in yet early infancy, and with eyes not yet perfect, creep about uncertainly, and say indeed that they renounce their former deed, and assume (the profession of) repentance, but neglect to complete it. For the very end of desiring importunes them to desire somewhat of their former deeds ; just as fruits, when they are already beginning to turn into the sourness or bitterness of age, do yet still in some part flatter their own loveliness.

Tertullian, Tertullian, On Repentance 6 (Ante-Nicene Fathers, Vol. 3)

Having found “the truth,” repent of errors; repent of having loved what God loves not: even we ourselves do not permit our slave-lads not to hate the things which are offensive to us; for the principle of voluntary obedience consists in similarity of minds.

Tertullian, Tertullian, On Repentance 4 (Ante-Nicene Fathers, Vol. 3)

And what are the fruits of repentance? Let him that hath two coats give to him that hath none : the teacher was worthy of credit, since he was also the first to practise what he taught: he was not ashamed to speak, for conscience hindered not his tongue: and he that hath meat, let him do likewise .

Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

Does any one think that that is penitence where there still exists the striving after earthly honours, where wine flows, and even conjugal connection takes place? The world must be renounced; less sleep must be indulged in than nature demands; it must be broken by groans, interrupted by sighs, put aside by prayers; the mode of life must be such that we die to the usual habits of life.

Ambrose of Milan, Ambrose, Concerning Repentance 3.10 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Repentance for sins changes men, it is true, for the better; but it does not appear as if even it would profit ought, if it should be barren of works of mercy. … Touching this fruit he said above, “Bring forth fruits worthy of repentance.” Whoso then bringeth not forth these fruits, hath no cause to think that he shall attain pardon for his sins by a barren repentance.

Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 12 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

Dost thou wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from the bottom of the heart. … And if thou wouldest learn a fourth way, I will say almsgiving.

John Chrysostom, John Chrysostom, Three Homilies Concerning the Power of Demons 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)

But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, “bring forth,” saith he, “fruits meet for repentance.” But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom 13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

Since then it is not possible to have one’s hopes of salvation in another, but [it must be] in one’s self after the lovingkindness of God, let us do all things, I entreat you, so that our conduct may be pure, and our course of life the best, and that it may not receive any stain even from the beginning. But if not, at all events, let us not sleep after the stain, but continue always washing away the pollution by repentance, by tears, by prayers, by works of mercy. … For there is no pardon, no, none for him who does not do works of mercy.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 35 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

Wherein we must do penance for a time only; and wherein it can have no end. But that description of the forgetfulness spoken of only has to do with capital offences, which are also condemned by the mosaic law, the inclination to which is destroyed and put an end to by a good life, and so also the penance for them has an end. But for those small offences in which, as it is written, “the righteous falls seven times and will rise again” penitence will never cease. For either through ignorance, or forgetfulness, or thought, or word, or surprise, or necessity, or weakness of the flesh, or defilement in a dream, we often fall every day either against our will or voluntarily; offences for which David also prays the Lord, and asks for purification and pardon, and says: “Who can understand sins?

John Cassian, John Cassian, The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV 4.12 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

And therefore where God is made man, or when He dwelleth in a truly Godlike man, nothing is complained of but sin, and nothing else is hateful; for all that is, and is done, without sin, is as God will have it, and is His. But the mourning and sorrow of a truly Godlike man on account of sin, must and ought to last until death, should he live till the Day of Judgment, or for ever.

Anonymous, Anonymous, Theologia Germanica 39

Marvellous and stately "solemne." is the place where the Lord dwelleth, and therefore He willeth that we readily answer to "entenden to" = turn our attention, respond to. His gracious touching, more rejoicing in His whole love than sorrowing in our often fallings. For it is the most worship to Him of anything that we may do, that we live gladly and merrily, for His love, in our penance. For He beholdeth us so tenderly that He seeth all our living [here] a penance: for nature’s longing in us is to Him aye-lasting penance in us or, as in S. de Cressy, "For kind longing in us to him is a lasting penance in us." : which penance He worketh in us and mercifully He helpeth us to bear it.

Julian of Norwich, Julian of Norwich, Revelations of Divine Love 18.15

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 .) … 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 thought to follow, as John said, Bring forth fruits as witnesses to your repentance.

John Calvin, Calvin, Commentary on Ezekiel, Vol. 2 18.17 (Calvin's Commentaries, Vol. 23)

By our fruits therefore we must testify our repentance. But because the duties of the second table, in some sense, open the mind of man; hence the Prophets in requiring repentance, only set before us the duties of charity, as Daniel says.

John Calvin, Calvin, Commentary on Daniel, Vol. 1 4.17 (Calvin's Commentaries, Vol. 24)

Q. What is involved in genuine repentance or conversion? A. Two things: the dying-away of the old self, and the rising-to-life of the new.

Reformed Churches, Heidelberg Catechism, Heidelberg Catechism 88

ALL the children of Israel went forth from the land of Egypt, but not all went forth heartily, and so, when wandering in the desert, some of them sighed after the leeks and onions,—the fleshpots of Egypt. Even so there are penitents who forsake sin, yet without forsaking their sinful affections; that is to say, they intend to sin no more, but it goes sorely against them to abstain from the pleasures of sin;—they formally renounce and forsake sinful acts, but they turn back many a fond lingering look to what they have left, like Lot’s wife as she fled from Sodom. They are like a sick man who abstains from eating melon when the doctor says it would kill him, but who all the while longs for it, talks about it, bargains when he may have it, would at least like just to sniff the perfume, and thinks those who are free to eat of it very fortunate. And so these weak cowardly penitents abstain awhile from sin, but reluctantly;—they would fain be able to sin without incurring damnation;—they talk with a lingering taste of their sinful deeds, and envy those who are yet indulging in the like.

Francis de Sales, Francis de Sales, Introduction to the Devout Life 1.7

True repentance must reduce to act all its holy purposes, and enter into and run through the state of holy living,Rom. vi. 3, 4, 7; viii.10; xi.22, 27; xiii. 13, 14. … For to resolve to do it, and yet not to do it, is to break our resolution and our faith, to mock God, to falsify and evacuate all the preceding acts of repentance, ‘and to make our pardon hopeless and our hope fruitless. He that resolves to live well when a danger is upon him, or a violent fear, or when the appetites of lust are newly satisfied, or newly served, and yet when the temptation comes again, sins again, and then is sorrowful, and resolves once more against it, and yet falls when the temptation returns, is a vain man, but no true penitent, nor in the state of grace; and if he chance to die in one of these good moods is very far from salvation; for if it be necessary that we resolve to live well, it is necessary we should do so.

Jeremy Taylor, Taylor, Holy Living 4.10.2

I shall use no other arguments to move a sinner to repentance, but to tell him, unless he does he shall certainly perish; and if he does repent timely and entirely, that is, live a holy life, he shall be forgiven and be saved.

Jeremy Taylor, Taylor, Holy Living 4.10.3

If he appear to be truly sensible of the sinfulness of his conduct, and penitent on account of it, we must see that he confess his guilt, and that he promise to fly from such sins for the time to come, to watch more narrowly and to walk more warily, to avoid temptation, to distrust his own strength, and to rely on the grace which is in Christ Jesus.

Richard Baxter, Baxter, The Reformed Pastor 2.1

Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it.

Matthew Henry, Henry, Commentary on Hosea 14.1 (Commentary on the Whole Bible, Vol. 4)

In short, they might depend upon it that if they would repent and reform their lives, and return to God in a way of duty, he would restore and confirm their peace, would redress their grievances, and return to them in a way of mercy ( v. 3 ): Amend your ways and your doings. This implies that there had been much amiss in their ways and doings, many faults and errors. But it is a great instance of the favour of God to them that he gives them liberty to amend, shows them where and how they must amend, and promises to accept them upon their amendment: " I will cause you to dwell quietly and peaceably in this place, and a stop shall be put to that which threatens your expulsion."

Matthew Henry, Henry, Commentary on Jeremiah 7.1 (Commentary on the Whole Bible, Vol. 4)

Note, The warnings of God's word, and the threatenings of his providence, should be improved by us as strong inducements to us to reform our lives, in which it is not enough to turn from our evil ways, but we must make our ways and our doings good, conformable to the rule, to the law.

Matthew Henry, Henry, Commentary on Jeremiah 18.2 (Commentary on the Whole Bible, Vol. 4)

Not obeyed my voice - He intends to bring them to repentance. And our repentance is then genuine, when he sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.

John Wesley, Wesley, Notes on the Bible 34.6

What must a man do when he is conscious of any sin? Not only should he immediately repent, and firmly resolve to avoid the same sin for the future, but also strive, as far as possible, to repair the scandal or injury that he has wrought by contrary good deeds.

Philaret of Moscow, Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 609–611

Action is the very life of "repentance unto salvation." Feelings, and tears, and remorse, and wishes, and resolutions, are all useless, until they are accompanied by action and a change of life. In fact they are worse than useless.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 15:11-24 (Expository Thoughts on the Gospels, Vol. 3)

Bring forth therefore fruits—the true reading clearly is "fruit"; meet for repentance—that is, such fruit as befits a true penitent. John now being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 3

Repent—inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return." turn yourselves, &c.—the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions."

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Ezekiel 18

The progress of the penitent is to be from negative reformation, "forsaking his way," and a farther step, "his thoughts," to positive repentance, "returning to the Lord" (the only true repentance, Zec 12:10), and making God his God, along with the other children of God (the crowning point; appropriation of God to ourselves: "to our God").

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Isaiah 55

The man or woman who is not ready to confess, who is not ready to pour out a heartful of regrets—can such a one be an inheritor of the light? It is the joy of a true heart of an heir of light, of a child of that God who loves an open soul—the joy of any man who hates the wrong the more because he has done it, to say, ‘I was wrong; I am sorry.’ Oh, the sweet winds of repentance and reconciliation and atonement, that will blow from garden to garden of God, in the tender twilights of his kingdom!

George MacDonald, MacDonald, Unspoken Sermons 12 (Vol. 3)

Whether it wraps the whole character in black, or whether it only spots it here and there with tawny yellow, it is ineradicable; and a man can no more change his character once formed than a negro can cast his skin, or a leopard whiten out the spots on his hide. Now we do not need to assert that a man has no power of self-improvement or reformation. The exhortations of the prophet to repentance and to cleansing imply that he has. If he has not, then it is no blame to him that he does not mend.

Alexander Maclaren, Maclaren, Isaiah and Jeremiah 1.3.9 (Expositions of Holy Scripture, Vol. 5)

As surely as the mother hears her child’s cry, so surely does He catch the faintest voice addressed to Him. But, men being what they are, a change of ways and of their root in thoughts is indispensable. Seeking which is not accompanied by forsaking self and an evil past is no genuine seeking, and will end in no finding.

Alexander Maclaren, Maclaren, Isaiah and Jeremiah 1.2.24 (Expositions of Holy Scripture, Vol. 5)

The beginning of all true awaking must needs be prayer. For every such stirring of quickened religious life must needs have in it bitter penitence and pain at the discovery flashed upon us of the wretched deadness of our past—and, as we gaze like some wakened sleepwalker into the abyss where another step might have smashed us to atoms, a shuddering terror seizes us that must cry, ‘Hold Thou me up, and I shall be safe.’

Alexander Maclaren, Maclaren, Isaiah and Jeremiah 1.2.12 (Expositions of Holy Scripture, Vol. 5)

Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down. And repent (κα μετανοησον). First aorist active imperative of μετανοεω, urgent appeal for instant change of attitude and conduct before it is too late.

A.T. Robertson, Robertson, Word Pictures in the New Testament 28.2

“Speak on,” said he. And I said, “I heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.” He said to me, “That was sound doctrine which you heard; for that is really the case. … For those who have now believed, and those who are to believe, have not repentance for their sins; but they have remission of their previous sins.

Hermas, Hermas, The Pastor of Hermas 3.4 (Ante-Nicene Fathers, Vol. 2)

Otto reads: “Do anathematize those who put their trust in this very Christ so as to obtain salvation,” etc.} For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness.

Justin Martyr, Justin Martyr, Dialog with Trypho 47 (Ante-Nicene Fathers, Vol. 1)

How, then, does Plato blame Homer for saying that the gods are not inflexible, although, as is obvious from the expressions used, Homer said this for a useful purpose? For it is the property of those who expect to obtain mercy by prayer and sacrifices, to cease from and repent of their sins. For those who think that the Deity is inflexible, are by no means moved to abandon their sins, since they suppose that they will derive no benefit from repentance.

Pseudo-Justin, Justin Martyr, The Hortatory Address to the Greeks 25 (Ante-Nicene Fathers, Vol. 1)

Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.

Tertullian, Tertullian, On Repentance 12 (Ante-Nicene Fathers, Vol. 3)

The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His “miracles.” Nay, but I will even contend that repentance is more competent to natural sinners than to voluntary. For he will merit its fruit who has not yet used more than he who has already withal abused it; and remedies will be more effective on their first application than when outworn.

Tertullian, Tertullian, On Modesty 10 (Ante-Nicene Fathers, Vol. 4)

Now, in our judgment, God lightens the suffering of no wicked man who has not betaken himself to a virtuous life, and casts off no one who is already good, nor yet alleviates the suffering of any one who mourns, simply because he utters lamentation, or takes pity upon him, to use the word pity in its more common acceptation. But those who have passed severe condemnation upon themselves because of their sins, and who, as on that account, lament and bewail themselves as lost, so far as their previous conduct is concerned, and who have manifested a satisfactory change, are received by God on account of their repentance, as those who have undergone a transformation from a life of great wickedness.

Origen of Alexandria, Origen, Origen Against Celsus 3.71 (Ante-Nicene Fathers, Vol. 4)

Nam quia virtus in Dei agnitione consistit, omnia gravia sunt, dum ignores; ubi cognoveris, facilia: per ipsas difficultates nobis exeundum est, qui ad summum bonum tendimus. Nor, however, let any one be disheartened, or despair concerning himself, if, overcome by passion, or impelled by desire, or deceived by error, or compelled by force, he has turned aside to the way of unrighteousness. For it is possible for him to be brought back, and to be set free, if he repents of his actions, and, turning to better things, makes satisfaction to God. … For if we think that our children are corrected when we perceive that they repent of their faults, and though we have disinherited and cast them off, we again receive, cherish, and embrace them, why should we despair that the mercy of God our Father may again be appeased by repentance?

Lactantius, Lactantius, The Divine Institutes 6.24 (Ante-Nicene Fathers, Vol. 7)

Let us not despair of ourselves, brethren; let us not abandon ourselves to a hopeless condition. For it is a fearful thing not to believe in a hope of repentance.

Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 6 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

Bygone sins there may be, but renewal and conversion remove them. … The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again.

Jerome, Jerome, The Letters of St. Jerome 122 (Nicene and Post-Nicene Fathers, Series 2, Vol. 6)

Sin is not done away but by tears and penitence. Neither angel can do it, nor archangel. The Lord Himself, Who alone can say, “I am with you,” if we have sinned, does not forgive any but those who repent.

Ambrose of Milan, Ambrose, Selections from the Letters of St. Ambrose 11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Let us, then, cover our falls by our subsequent acts; let us purify ourselves by tears, that the Lord our God may hear us when we lament, as He heard Ephraim when weeping, as it is written: “I have surely heard Ephraim weeping.”

Ambrose of Milan, Ambrose, Concerning Repentance 3.5 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Rebuke those that sin, admonish those that are not converted, exhort those that stand to persevere in their goodness, receive the penitent; for the Lord God has promised with an oath to afford remission to the penitent for what things they have done amiss. … Here the word affords hope to sinners, that if they will repent they shall have hope of salvation, lest otherwise out of despair they yield themselves up to their transgressions; but that, having hope of salvation, they may he converted, and may address to God with tears, on account of their sins, and may repent from their hearts, and so appease His displeasure towards them; so shall they receive a pardon from Him, as from a merciful Father.

Anonymous (ANF), Anonymous, Constitutions of the Holy Apostles 3.3 (Ante-Nicene Fathers, Vol. 7)

Say not then, “To-morrow I will turn, to-morrow I will please God; and all to-day’s and yesterday’s deeds shall be forgiven me.” Thou sayest true: God hath promised pardon to thy conversion; He hath not promised a to-morrow to thy delay.

Augustine of Hippo, Augustine, Expositions on the Book of Psalms 145 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

Have we provoked Him severely, so as no other man ever did? this is just the reason why we ought specially to abstain from our present deeds and to repent for the past, and exhibit a great change. For the evils we have once perpetrated cannot provoke Him so much as our being unwilling to make any change in the future. For to sin may be a merely human failing, but to continue in the same sin ceases to be human, and becomes altogether devilish.

John Chrysostom, John Chrysostom, An Exhortation to Theodore After His Fall 3 (Nicene and Post-Nicene Fathers, Series 1, Vol. 9)

Now then, before you learned that it is possible to have our sins washed away by means of repentance, were ye not in an agony, because there is no second laver, and were ye not in despair of yourselves? But now that we have learned by what means repentance and remission is brought to a successful issue, and that we shall be able entirely to escape, if we be willing to use it aright, what forgiveness can we possibly obtain, if we do not even enter on the thought of our sins? since if this were done, all would be accomplished.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

Chapter 82.—The Mercy of God is Necessary to True Repentance. Now even penance itself, when by the law of the Church there is sufficient reason for its being gone through, is frequently evaded through infirmity; for shame is the fear of losing pleasure when the good opinion of men gives more pleasure than the righteousness which leads a man to humble himself in penitence. Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent. How else explain what the apostle says of certain persons: “if God peradventure will give them repentance”?

Augustine of Hippo, Augustine, The Enchiridion 82 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

In Anselm’s view the debt due to God from sinners they can never pay; it can only be paid by Christ, who does not owe the debt, but has a sacrifice to offer to the Father worthy, as ours could never be, of His acceptance. By repentance and amendment however, which are all we can do, we accept the salvation offered to us through Christ’s vicarious sacrifice: if we do not repent and amend, then we have no part in the payment of our debt by Christ; we do not acknowledge that it is our debt which He paid.

Anselm of Canterbury, Anselm, The Devotions of Saint Anselm 6

As it hath been said already, sin lieth in the turning away of the creature from the Creator, which agreeth with what we have now said. For he who is in disobedience is in sin, and sin can never be atoned for or healed but by returning to God, and this is brought to Pass by humble obedience. For so long as a man continueth in disobedience, his sin can never be blotted out; let him do what he will, it availeth him nothing. Let us be assured of this. For disobedience is itself sin. But when a man entereth into the obedience of the faith, all is healed, and blotted out and forgiven, and not else.

Anonymous, Anonymous, Theologia Germanica 18

Repent, therefore. Whereas he exhorteth him unto repentance and prayer, he putteth him in some hope of pardon thereby; for no man shall ever be touched with any desire of repentance, save only he which shall believe that God will have mercy upon him; on the other side, despair will always carry men headlong unto boldness. Furthermore, the Scripture teacheth that God is not called upon aright save only by faith.

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 1 8.4 (Calvin's Commentaries, Vol. 36)

In short, by the same word of God, when forgiveness is offered to us, we are likewise called to repentance. Besides, though this exhortation looks forward to the future, still it humbles sinners by recalling to remembrance their past life.

John Calvin, Calvin, Commentary on the Gospel of John, Vol. 1 8.1 (Calvin's Commentaries, Vol. 34)

God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.

Westminster Assembly, Westminster Assembly, Westminster Confession of Faith 11.5

No man is to reckon his pardon immediately upon his returns from sin to the beginnings of good life, but it is to begin his hopes and degrees of confidence according as sin dies in him, and grace lives; as the habits of sin returns but seldom in smaller instances and without choice, and by surprise without deliberation; and is highly disrelished, and presently dashed against the rock Christ Jesus, by a holy sorrow and renewed care, and more strict watchfulness. For a holy life being the condition of the covenant on our part as we return to God, so God returns to us, and our state returns to the probabilities of pardon.

Jeremy Taylor, Taylor, Holy Living 4.10.2

Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.

Matthew Henry, Henry, Commentary on Exodus 33.1 (Commentary on the Whole Bible, Vol. 1)

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 .

Matthew Henry, Henry, Commentary on Joel 2.2 (Commentary on the Whole Bible, Vol. 4)

Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand.

Matthew Henry, Henry, Commentary on Acts 3.2 (Commentary on the Whole Bible, Vol. 6)

Without it there is no forgiveness of sins. There never was a pardoned man who was not also a penitent. There never was one washed in the blood of Christ who did not feel, and mourn, and confess, and hate his own sins.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 13:1-5 (Expository Thoughts on the Gospels, Vol. 3)

When some sin that we have committed has clouded all our horizon, and hidden him from our eyes, he, forgiving us, ere we are, and that we may be, forgiven, sweeps away a path for this his forgiveness to reach our hearts, that it may by causing our repentance destroy the wrong, and make us able even to forgive ourselves. For some are too proud to forgive themselves, till the forgiveness of God has had its way with them, has drowned their pride in the tears of repentance, and made their heart come again like the heart of a little child.

George MacDonald, MacDonald, Unspoken Sermons 4 (Vol. 1)

Repentance is presupposed, before sin can be made white as snow (Isa 1:19, 20); it too is God's gift (Jer 31:18, Lam 5:21, Acts 5:31). red—refers to "blood" (Isa 1:15). as wool—restored to its original undyed whiteness.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Isaiah 1

Wash me—Purity as well as pardon is desired by true penitents. 3. For … before me—Conviction precedes forgiveness; and, as a gift of God, is a plea for it (2Sa 12:13; Ps 32:5; 1Jo 1:9).

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Psalms 51

"Words," in Hebrew, mean "realities," there being the same term for "words" and "things"; so God implies, He will not accept empty professions (Ps 78:36; Isa 29:13). He does not ask costly sacrifices, but words of heartfelt penitence.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Hosea 14

The eternal penalty is remitted in the sacrament of penance The latter is exacted, mitigated, or dispensed with at the discretion of the Church, or its organs. As to the remission of the eternal penalty the intervention of the priest is necessary because he alone can administer the sacrament of penance, which includes contrition, confession, and satisfaction.

Charles Hodge, Hodge, Systematic Theology IV.1.4 (Vol. 3)

When then it is said, “Whosesoever sins ye remit, they are remitted,” why should it be inferred that no condition is implied? The language is not more explicit in the one case than in the other. As no man’s prayers are heard unless he asks for things agreeable to the will of God; so no man’s sins are remitted unless he truly repents and truly believes in the Lord Jesus Christ.

Charles Hodge, Hodge, Systematic Theology IV.1.4 (Vol. 3)

Melancthon taught that repentance was the effect of the law and anterior to faith, and used forms of expression which were thought to imply that good works, or sanctification, although not the ground of justification, were nevertheless a “causa sine qua non” of our acceptance with God. … He not only held that repentance was not due to the operation of the law, and was the fruit of faith, but also that the law should not be taught under the Gospel, and that good works are not necessary to salvation.

Charles Hodge, Hodge, Systematic Theology III.18.5 (Vol. 3)

The call to repentance needs the promise of pardon and divine help to purifying in order to become a gospel. And the call to ‘repentance toward God, and faith toward our Lord Jesus Christ,’ is what we all, who are ‘laden with iniquity,’ and have forsaken the Lord, need, if ever we are to cease to do evil and learn to do well.

Alexander Maclaren, Maclaren, Isaiah and Jeremiah 1.1.2 (Expositions of Holy Scripture, Vol. 5)

Dear brethren, it is an experience which you may each repeat in your own history at this moment. It needs but the confession in order that the forgiveness should come. At this end of the telephone whisper your confession, and before it has well passed your lips there comes back the voice sweet as that of angels, ‘The Lord hath forgiven thy sin.’ One word, one motion of a heart aware of, and hating, and desiring to escape from, its evil, brings with a rush the whole fulness of fatherly and forgiving love into any heart. And that one confession may be the turning-point of a man’s life, and may obliterate all the sinful past, and may bring him into loving, reconciled, harmonious relations with the Almighty Judge.

Alexander Maclaren, Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 2.1.10 (Expositions of Holy Scripture, Vol. 2)

Do not try to eke out Christ’s work with yours; do not build upon penitence, or feelings, or faith, or anything, but build only upon this: ‘When I had nothing to pay He frankly forgave me all.’ And build upon this: ‘Christ alone has died for me’; and Christ alone is all-sufficient.

Alexander Maclaren, Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 2.3.7 (Expositions of Holy Scripture, Vol. 2)

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, “As I live, saith the Lord, I desire not the death of the sinner, but rather his repentance;” adding, moreover, this gracious declaration, “Repent, O house of Israel, of your iniquity. Say to the children of My people, Though your sins reach from earth to heaven, and though they be redder than scarlet, and blacker than sackcloth, yet if ye turn to Me with your whole heart, and say, Father!

Clement of Rome, Clement of Rome, First Epistle to the Corinthians 2.8 (Ante-Nicene Fathers, Vol. 1)

John holds not his peace, saying, “Enter upon repentance, for now shall salvation approach the nations” —the Lord, that is, bringing salvation according to God’s promise. To Him John, as His harbinger, directed the repentance (which he preached), whose province was the purging of men’s minds, that whatever defilement inveterate error had imparted, whatever contamination in the heart of man ignorance had engendered, that repentance should sweep and scrape away, and cast out of doors, and thus prepare the home of the heart, by making it clean, for the Holy Spirit, who was about to supervene, that He might with pleasure introduce Himself there-into, together with His celestial blessings.

Tertullian, Tertullian, On Repentance 2 (Ante-Nicene Fathers, Vol. 3)

A sinner is bound to bemoan himself before receiving pardon, because the time of repentance is coincident with that of peril and of fear. Not that I deny that the divine benefit—the putting away of sins, I mean—is in every way sure to such as are on the point of entering the (baptismal) water; but what we have to labour for is, that it may be granted us to attain that blessing. For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever?

Tertullian, Tertullian, On Repentance 6 (Ante-Nicene Fathers, Vol. 3)

Have they some different hope or reward? some different dread of judgment? some different necessity for repentance? That baptismal washing is a sealing of faith, which faith is begun and is commended by the faith of repentance.

Tertullian, Tertullian, On Repentance 6 (Ante-Nicene Fathers, Vol. 3)

What is the salvation for such perdition? Repent , saith he, and be baptized every one of you in the name of Jesus Christ our Lord, for the remission of sins, and ye shall receive the gift of the Holy Ghost . … If any of you has crucified the Christ by blasphemous words; if any of you in ignorance has denied Him before men; if any by wicked works has caused the doctrine to be blasphemed; let him repent and be of good hope, for the same grace is present even now.

Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

Return, then, to the Church, those of you who have wickedly separated yourselves. For He promises forgiveness to all who are converted, since it is written: “Whosoever shall call on the Name of the Lord shall be saved.”

Ambrose of Milan, Ambrose, Concerning Repentance 3.4 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Suffer it now, for thus it becometh us to fulfil all righteousness.” And the Lord indeed came to a sinner, though indeed He had no sin, and desired to be baptized, having no need of cleansing; who, then, can tolerate you, who think there is no need for you to be cleansed by penance, because you say you are cleansed by grace, as though it were now impossible for you to sin?

Ambrose of Milan, Ambrose, Concerning Repentance 2.8 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

In like manner, life is not refused to the heathen, if they repent and cast away their unbelief. Esteem, therefore, every one that is convicted of any wicked action, and has not repented, as a publican or an heathen.

Anonymous (ANF), Anonymous, Constitutions of the Holy Apostles 3.5 (Ante-Nicene Fathers, Vol. 7)

Beloved, be it known to you that those who are baptized into the death of our Lord Jesus are obliged to go on no longer in sin; for as those who are dead cannot work wickedness any longer, so those who are dead with Christ cannot practice wickedness. We do not therefore believe, brethren, that any one who has received the washing of life continues in the practice of the licentious acts of transgressors. Now he who sins after his baptism, unless he repent and forsake his sins, shall be condemned to hell-fire.

Anonymous (ANF), Anonymous, Constitutions of the Holy Apostles 3.3 (Ante-Nicene Fathers, Vol. 7)

Now the Lord Jesus Christ Himself began the preaching of His Gospel in this way; “Repent ye, for the kingdom of heaven is at hand.” In like manner too John the Baptist and His forerunner began thus; “Repent ye, for the kingdom of heaven is at hand.” And now the Lord rebuketh those who would not repent, when “the kingdom of heaven was at hand.”

Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 61 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

“Why, I am so far,” saith He, “from loathing sinners, that even for their sakes only am I come.” Then, lest He should make them more careless, He staid not at the word “sinners,” but added, “unto repentance.” “For I am not come that they should continue sinners, but that they should alter, and amend.”

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom 33 (Nicene and Post-Nicene Fathers, Series 1, Vol. 10)

Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 13 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

Why, he says, do I not even do penance in your body? Nay truly, except you have done penance, you cannot be saved; for how shall you rejoice that you have been reformed, unless you first grieve that you had been astray?

Augustine of Hippo, Augustine, The Correction of the Donatists 10 (Nicene and Post-Nicene Fathers, Series 1, Vol. 4)

Washing, therefore, from such dead body avails not any soul that does again what it has bemoaned, and rises not through the lamentations of penitence to the rectitude of righteousness. For to do penance truly is not only to bemoan what has been committed, but also to decline from what has been bemoaned.

Gregory the Great, Gregory the Great, Selected Epistles of Gregory the Great 7.16 (Nicene and Post-Nicene Fathers, Series 2, Vol. 13)

Descending now unto the third point, he setteth down the sum of this doctrine in a few words, to wit, that he exhorted all men unto faith and repentance, as it was said before, that the gospel consisteth upon [of] these two points only.

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 2 20.3 (Calvin's Commentaries, Vol. 37)

Since it was so, it behooved him to preach repentance and faith; but faith is not taught, except by propounding promises of divine mercy, and those gratuitous: and thus it behooved him to be a preacher of the gospel; which office he faithfully performed, as it appears from many passages. In order to instruct the people in the doctrine of repentance, it was necessary for him to teach what manner of life was acceptable to God; and this he included in the precepts of the law.

John Calvin, Calvin, Commentary on Romans 10.2 (Calvin's Commentaries, Vol. 38)

The law, the prophets, and the gospel. Now all are called to repentance, and the hope of salvation is promised them when they repent. this is true, since God rejects no returning sinner: he pardons all without exception: meanwhile, this will of God which he sets forth in his word does not prevent him from decreeing before the world was created what he would do with every individual: and as I have now said, the Prophet only shows here, that when we have been converted we need not doubt that God immediately meets us and shows himself propitious.

John Calvin, Calvin, Commentary on Ezekiel, Vol. 2 18.11 (Calvin's Commentaries, Vol. 23)

Now they [adults] are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, they are freely moved towards God, believing those things to be true which God has revealed and promised—and this especially, that God justifies the impious by his grace, through the redemption that is in Christ Jesus; and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God.

Council of Trent, Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 6, ch. VI

No; he knew that was not their present work, but he calls them to conversion and faith in Christ in general, verse 38. Let the soul be first thoroughly converted, and then, “looking on Him whom they had pierced,” humiliation and mortification will ensue.

John Owen, Owen, Of the Mortification of Sin in Believers 9

Penitence, alone of all these mysteries, has been manifestly declared to the Jews, and by Saint John, the Forerunner; and then the other mysteries; to indicate that in each man, as in the entire world, this order must be observed.

Blaise Pascal, Pascal, Pensées 10

Some speak much of “washing away their sins by the tears of repentance;” but repentance as prescribed in the Scripture is of another nature, and assigned unto another end. And for men’s tears in this matter, they are but “soap and nitre,” which, howsoever multiplied, will not produce the effect intended; and therefore doth God, in places of Scripture innumerable, take this to himself as the immediate effect of his Spirit and grace, — namely, to “cleanse us from our sins and our iniquities.”

John Owen, Owen, Pneumatologia 4.4

The persons that shall have the comfort of the Redeemer's coming, that shall then lift up their heads, knowing that their redemption draws nigh. He shall come to those that turn from the ungodliness in Jacob, to those that are in Jacob, to the praying seed of Jacob, in answer to their prayers; yet not to all that are in Jacob, that are within the pale of the visible church, but to those only that turn from transgression, that repent, and reform, and forsake those sins which Christ came to redeem them from. The sinners in Zion will fare never the better for the Redeemer's coming to Zion if they go on still in their trespasses.

Matthew Henry, Henry, Commentary on Isaiah 59.3 (Commentary on the Whole Bible, Vol. 4)

The way of the Lord is prepared, I. By repentance for sin; that was it which John Baptist preached to all Judah and Jerusalem ( Matt. iii. 2, 5 ), and thereby made ready a people prepared for the Lord, Luke i. 17 .

Matthew Henry, Henry, Commentary on Isaiah 40.2 (Commentary on the Whole Bible, Vol. 4)

What can be understood by this, but his preaching that men should now speedily turn to God, by true repentance and faith in the promised Saviour, and come and confess their sins, and openly declare this repentance towards God, and faith in the Lamb of God, and that they should confirm and seal this their profession by baptism, as well as therein receive the seal of God’s willingness to remit the sins of such as had this faith and repentance. Accordingly, we are told, the people came and were baptized of him, confessing their sins, manifesting and professing that sort of repentance and faith which he preached.

Jonathan Edwards, Edwards, Inquiry Concerning Qualification for Communion 6

Repent - And hereby return to God: be baptized - Believing in the name of Jesus - And ye shall receive the gift of the Holy Ghost - See the three-one God clearly proved.

John Wesley, Wesley, Notes on the Bible 5.2

The change effected by repentance, is expressed and exhibited by baptism. … “He saved us by the washing of regeneration.”—Many other things might be observed, to show that the change men pass under in their repentance and conversion, is the same with that of which they are the subjects in regeneration.—But these observations may be sufficient.

Jonathan Edwards, Edwards, Original Sin Defended 5

John the Baptist spoke plainly about sin. He taught the absolute necessity of "repentance," before any one can be saved. He preached that repentance must be proved by its "fruits." … We need to be told, that except we "repent and are converted" we shall all perish.

J.C. Ryle, Ryle, Expository Thoughts on Matthew Matthew 3:1-12 (Expository Thoughts on the Gospels, Vol. 1)

Let it be carefully noted here, as well as elsewhere, that our Lord's call to sinners is not a bare call to become his dis- ciples but a call to repentance.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 5:27-32 (Expository Thoughts on the Gospels, Vol. 3)

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.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 3:1-6 (Expository Thoughts on the Gospels, Vol. 3)

The word "repentance" is here used (as in Lu 13:3, 5; 15:10) in its most comprehensive sense of "repentance unto life."

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Acts 17

John’s baptism was εἰς μετάνοιαν unto repentance. This does not mean that his baptism made men penitent. But it was a confession on the part of those who received it, that they needed repentance, and it bound them to turn from their sins unto God.

Charles Hodge, Hodge, Systematic Theology III.20.12 (Vol. 3)

The Greek ͺψͺνιον, or wage of the soldiers, has its Rabbinic equivalent of Afsanya (a similar word also in the Syriac). yet in this also not going beyond the merely negative, or preparatory element of ‘repentance.’ The positive, and all-important aspect of it, was to be presented by the Christ.

Alfred Edersheim, Edersheim, The Life and Times of Jesus the Messiah 2.11

Although they treat of ‘repentance,’ we can scarcely call them ‘The Parables of Repentance;’ for, except in the last of them, the aspect of repentance is subordinate to that of restoration, which is the moral effect of repentance. They are rather peculiarly Gospel-Parables ‘of the recovery of the lost:’ in the first instance, through the unwearied labour; in the second, through the anxious care, of the owner; and in the third Parable, through the never-ceasing love of the Father.

Alfred Edersheim, Edersheim, The Life and Times of Jesus the Messiah 4.17

The beginning of all good in us is the contrite acknowledgment of our evil. Christ’s first preaching was the continuation of John’s message, ‘Repent ye, for the kingdom of heaven is at hand’; and His tenderest revelation of the divine love incarnated in Himself was meant to arouse the penitent confession, ‘I am no more worthy to be called Thy son,’ and the quickening resolve, ‘I will arise and go to my Father.’ There is no way to God but through the narrow gate of repentance.

Alexander Maclaren, Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 1.11.1 (Expositions of Holy Scripture, Vol. 6)

Mark reports only John’s preaching and baptism of repentance, and his testimony to Christ as stronger than he, and as baptizing with the Holy Ghost. So, on the whole, Mark’s picture brings out prominently the following traits in John’s personality and mission:—First, his preparation for Christ by preaching repentance. The truest way to create in men a longing for Jesus, and to lead to a true apprehension of His unique gift to mankind, is to evoke the penitent consciousness of sin.

Alexander Maclaren, Maclaren, Mark 1.2 (Expositions of Holy Scripture, Vol. 8)

Peter’s answer lays down two conditions: repentance and baptism. The former is often taken in too narrow a sense as meaning sorrow for sin, whereas it means a change of disposition or mind, which will be accompanied, no doubt, with ‘godly sorrow,’ but is in itself deeper than sorrow, and is the turning away of heart and will from past love and practice of evil. … The two things are regarded as inseparable, being the inside and the outside of the Christian discipleship.

Alexander Maclaren, Maclaren, Acts 1.8 (Expositions of Holy Scripture, Vol. 12)

Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on Mt 3:2 for discussion of repent, an exceedingly poor rendering of John's great word μετανοιας. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (εξομολογουμενο τας αμαρτιας αυτων).

A.T. Robertson, Robertson, Word Pictures in the New Testament 3.1

Sedrach saith: If a man shall live eighty or ninety or an hundred years, and live these years in sin, and again shall turn, and the man live in repentance, in how many days dost thou forgive him his sins? God saith to him: If he shall live an hundred or eighty years and shall turn and repent for three years and do the fruit of righteousness, and death shall overtake him, I will not remember all his sins.

Anonymous (ANF), Anonymous, The Apocalypse of Sedrach 2 (Ante-Nicene Fathers, Vol. 9)

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.

Theophilus of Antioch, Theophilus, Theophilus to Autolycus - Book III 11 (Ante-Nicene Fathers, Vol. 2)

God, surely: no one is so truly a Father; no one so rich in paternal love. He, then, will receive you, His own son, back, even if you have squandered what you had received from Him, even if you return naked—just because you have returned; and will joy more over your return than over the sobriety of the other; but only if you heartily repent—if you compare your own hunger with the plenty of your Father’s “hired servants”—if you leave behind you the swine, that unclean herd—if you again seek your Father, offended though He be, saying, “I have sinned, nor am worthy any longer to be called Thine.” Confession of sins lightens, as much as dissimulation aggravates them; for confession is counselled by (a desire to make) satisfaction, dissimulation by contumacy.

Tertullian, Tertullian, On Repentance 8 (Ante-Nicene Fathers, Vol. 3)

The heavens, and the angels who are there, are glad at a man’s repentance. … Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner? There strays, withal, one little ewe of the shepherd’s; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled in straying. That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet.

Tertullian, Tertullian, On Repentance 8 (Ante-Nicene Fathers, Vol. 3)

And no wonder if he was perishing for hunger, who lacked the divine nourishment, impelled by the want of which he says: “I will arise and go to my father, and will say unto him: Father, I have sinned against heaven, and before thee.” Do you not see it plainly declared to us, that we are urged to prayer for the sake of gaining the sacrament? and do you wish to take away that for the sake of which penance is undertaken? … How, then, can he, who suffers hunger in his soul, pray more earnestly to God, if he has no hope of the heavenly food?

Ambrose of Milan, Ambrose, Concerning Repentance 3.3 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

And who gives this but He who looked upon the Apostle Peter when he denied, and made him weep? Whence also the Apostle Paul, after he said that they were to be rebuked with moderation who thought otherwise, immediately added, “Lest perchance God give them repentance, to the acknowledging of the truth, and they recover themselves out of the snares of the devil.”

Augustine of Hippo, Augustine, A Treatise on Rebuke and Grace 7 (Nicene and Post-Nicene Fathers, Series 1, Vol. 5)

When their sins were brought to their attention these men did not obstinately continue in their sin, but repented. … If they do not repent, but obstinately continue to fulfill the desires of the flesh, it is a sure sign that they are not sincere.

Martin Luther, Luther, Commentary on Galatians 5:19

Since, therefore, their false boasting had been partly in the idols and partly in the king , he threatens that they will be afflicted with so many calamities, that they will be constrained to abhor both their gods and the king . And this is the beginning of repentance, to loathe and drive far from us everything that kept us back or led us away from God.

John Calvin, Calvin, Commentary on Isaiah, Vol. 1 8.1 (Calvin's Commentaries, Vol. 13)

Now the object of his sermon was, to exhort them seriously to repent, if they wished God to be reconciled to them. So the Prophet shews, that God did not regard their sacrifices and external rites, and that this was not the way, as they thought, of appeasing him. For after they had celebrated the feast, every one returned home, as though they all, after having made an expiation, had God propitious to them. The Prophet shews here, that the way of worshipping God was very different, which was to reform their lives.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 7.1 (Calvin's Commentaries, Vol. 17)

Isaiah therefore condemns and abhors this hypocrisy, and teaches that the Lord demands from us “mercy rather than sacrifice.” ( Hosea 6:6 ; Matthew 9:13; 12:7 .) We cannot worship God in a right manner, if we do not observe the Second Table, and abstain from all dishonesty and violence; for he who defrauds or injures his neighbors does violence also to God. In a word, the design of the Prophet is to teach what is the true character of repentance; namely, when, laying aside hypocrisy, and dismissing all inventions, the worshippers of God cherish natural kindness to one another.

John Calvin, Calvin, Commentary on Isaiah, Vol. 4 61.1 (Calvin's Commentaries, Vol. 16)

Pharaoh was a hypocrite of this latter kind, who, although having no professed intention of deceiving either God or Moses, yet, because he did not prove and examine himself, did not sincerely confess his sin. And this must be carefully observed, lest any should slumber in false repentance, as if temporary fear or forced humiliation could propitiate God.

John Calvin, Calvin, Harmony of the Law, Vol. 1 3.10.3 (Calvin's Commentaries, Vol. 3)

As then they might have thus evaded the charge as they usually did, the Prophet obviates such an evasion and says, “Though they have ill appearance given some tokens of repentance, yet they have only put on a disguise and have acted falsely towards God; for there is no integrity in them.” We now more clearly see why he had before specifically mentioned the time of Josiah; for the Jews then returned feignedly to God: there was in the king and in a few a right feeling, but in the rest dissimulation only.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 3.9 (Calvin's Commentaries, Vol. 17)

The Prophet no doubt requires here from the people a sincere return to God, inasmuch as they had often pretended to confess their sins, and had given many signs of repentance, while they were acting deceitfully with him. As then they had often dealt falsely with God and with his prophets, Jeremiah bids them to return to God without any disguise and in good faith.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 4.1 (Calvin's Commentaries, Vol. 17)

In a word, Zechariah shows that God would be propitious and kind to the Jews, provided they truly and from the heart repented, and attended to what was right and just — not only to build the temple, to offer sacrifices, and to observe other rites, but also to form their life according to what integrity required; to labor not only by external acts to discharge their duties towards their neighbors; but also to cleanse their hearts from all hatred, all cruelty, and all depraved affections.

John Calvin, Calvin, Commentary on Zechariah and Malachi Zechariah 8.13 (Calvin's Commentaries, Vol. 30)

The Prophet again assails the perverse wickedness of Israel, and also their fraud and perfidiousness. Hence he says that they feigned some sort of repentance, but it was nothing else than false; for they returned not to God. They return, he says, but not to God.

John Calvin, Calvin, Commentary on Hosea 7.17 (Calvin's Commentaries, Vol. 26)

Since, then, the Jews had such a perverse disposition, that even scourges did not lead them to repentance, it was an evidence of extreme wickedness. … They then had grieved; but grief here is to be taken in a special sense, according to what Paul says of repentance, that its beginning is grief or sorrow.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 5.3 (Calvin's Commentaries, Vol. 17)

The Prophet now expands his subject, and shows that when the people repented, the fruits of repentance would openly appear. One fruit he records, and that is, that they would then begin to worship God purely, all superstitions being abolished.

John Calvin, Calvin, Commentary on Hosea 2.14 (Calvin's Commentaries, Vol. 26)

As then they feel no anxiety while they have the idea that God is altogether at peace with them, the Prophet declares, by way of irony, that they relied on Jehovah; as though he had said, that they made the name of God their support: but yet the Prophet speaks in words contrary to their obvious meaning, ( καταχρηστικῶς loquitur — speaks catachrestically;) for it is certain that no one relies on Jehovah except he is humbled in himself. It is penitence that leads us to God; for it is when we are cast down that we recumb on him; but he who is inflated with self-confidence flies in the air, and has nothing solid in him.

John Calvin, Calvin, Commentary on Jonah, Micah, and Nahum Micah 3.9 (Calvin's Commentaries, Vol. 28)

The Prophet now exhorts them and says Return, Israel, to Jehovah thy God; for thou hast fallen by thine iniquity This reason is added, because men will never repent unless they are made humble; and whence comes true and genuine humility, except from a sense of sin? Unless then men become displeased with themselves, and acknowledge that they are worthy of perdition, they will never be touched by a genuine feeling of penitence. … Because, when we are convinced that we are worthy of destruction, nays that we are already doomed to death for having so often provoked God, then we begin to hate ourselves; and a detestation of sin drives us to seek repentance.

John Calvin, Calvin, Commentary on Hosea 14.1 (Calvin's Commentaries, Vol. 26)

When the Israelites and the Jews lived in exile, it was of great benefit for them to have this testified, that God was hiding his face for a time, that he might afford them time to repent; this is one thing. Now when men considerately attend to this, that they are to seek God, that they may repent, they are encouraged; and this is the sharpest goad to rouse men, that they may no longer be torpid in their vices: and this is what the Prophet meant. When the Lord shall banish into exile both the Jews and the Israelites, let them not think that though for a time he will seem to cast them away they are wholly deserted; for as yet a convenient time for repentance will be given them. He afterwards describes the way of reconciliations that is, that they shall acknowledge that they have sinned, and then that they shall seek the face of God.

John Calvin, Calvin, Commentary on Hosea 5.17 (Calvin's Commentaries, Vol. 26)

Put away the evil of your doings The Prophet now comes to describe the fruits of repentance; for not only does he explain without a metaphor what it is to wash and to be cleansed, but he enjoins them to exhibit in their whole life, and in every action, the evidence of their being renewed.

John Calvin, Calvin, Commentary on Isaiah, Vol. 1 1.1 (Calvin's Commentaries, Vol. 13)

The Prophet means by these words, that God does not so punish men as to pour forth his wrath upon them for their destruction; but that he intends, on the contrary, to promote their salvation, when he is severe in punishing their sins. We must then remember, as we have before observed, that the beginning of repentance is a sense of God’s mercy; that is, when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them; how much soever their sin may frighten them, they will yet never return to the Lord.

John Calvin, Calvin, Commentary on Hosea 6.1 (Calvin's Commentaries, Vol. 26)

The Prophet then testifies that it would be real sorrow, for one would not imitate another, but every one, impelled by his own feeling, would really grieve and lament. This then is the reason why he says that families would lament apart. Indeed the faithful ought to stimulate others by their example and encourage them to repent, but in a congregation hardly one in ten prays in earnest for pardon and really laments on account of his sins.

John Calvin, Calvin, Commentary on Zechariah and Malachi Zechariah 12.14 (Calvin's Commentaries, Vol. 30)

A useful doctrine may be hence deduced: the Prophet invites the people to repentance by reminding them that God had dispersed them; for had not the miserable people known this and been fully persuaded of it, they would not have fled to God’s mercy, nor have regarded him, nor entertained hope of deliverance. It was, therefore, necessary that repentance should in due order precede, that the people might embrace the deliverance offered to them.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 4 31.11 (Calvin's Commentaries, Vol. 20)

The Prophet here again reproves the Israelites for having not repented, after having been so often admonished; for, as it was said yesterday, all the chastisements which God by his own hand inflicts on us, have this as the object — to heal us of our vices. Now the Prophet says here that the Israelites had not cried to God, which is yet the chief thing in repentance. But this expression is to be noticed. They have not cried to me with their heart; that is sincerely. … He accuses them, not that they performed no outward act, but that they did not bring a real desire of heart; nay, they only cried to God dissemblingly.

John Calvin, Calvin, Commentary on Hosea 7.15 (Calvin's Commentaries, Vol. 26)

Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God’s favor, He will be propitiated towards them on account of His covenant.

John Calvin, Calvin, Harmony of the Law, Vol. 3 4.8 (Calvin's Commentaries, Vol. 5)

Let us then know that there is nothing more necessary than to be warned, that being conscious of our iniquities we may repent. And this was the chief benefit to be derived from the teaching of the prophets. For the other part, the foretelling of future things would have had but little effect had not the prophets preached respecting the vengeance of God, — had they not exhorted the people to repentance, — had they not bidden them by faith to embrace the mercy of God.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 5 2.2.16 (Calvin's Commentaries, Vol. 21)

There is, indeed, here an instance of a part being stated for the whole: for if we only exhort men to repent, there will be no great fruit; and our teaching would be defective, for the doctrine of repentance would be inefficient without faith and without calling on the name of God.

John Calvin, Calvin, Commentary on Jeremiah and Lamentations, Vol. 3 23.20 (Calvin's Commentaries, Vol. 19)

Believe me, my daughter, as a parent’s tender affectionate remonstrance has far more weight with his child than anger and sternness, so, when we judge our own heart guilty, if we treat it gently, rather in a spirit of pity than anger, encouraging it to amendment, its repentance will be much deeper and more lasting than if stirred up in vehemence and wrath.

Francis de Sales, Francis de Sales, Introduction to the Devout Life 3.9

Herein consists the conversion of a sinner—his receiving the law from God's mouth and no longer from the world and the flesh. … 5. Return to the Almighty, v. 23 . "Do not only turn from sin, but turn to God and thy duty.

Matthew Henry, Henry, Commentary on Job 22.4 (Commentary on the Whole Bible, Vol. 3)

Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. … And, if there be any disposition to repent, he is well pleased with it.

Matthew Henry, Henry, Commentary on Hosea 14.3 (Commentary on the Whole Bible, Vol. 4)

Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children.

Matthew Henry, Henry, Commentary on Jeremiah 31.3 (Commentary on the Whole Bible, Vol. 4)

I will arise and go to my father - How accurately are the first steps of true repentance here pointed out! Against Heaven - Against God. 20. And he arose and came to his father - The moment he had resolved, he began to execute his resolution.

John Wesley, Wesley, Notes on the Bible 3.15

We see, fourthly, in this parable, man turning to God with true repentance and faith. Our Lord shows us the younger son leaving the far country where he was, and going back to his father's house, carrying into practice the good intentions he had formed, and unreservedly confessing his sin.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 15:11-24 (Expository Thoughts on the Gospels, Vol. 3)

True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Isaiah 39

Be sure, dear friend, that the same long-suffering, patient love is looking down upon each of us, and that if we will, like Peter, let the look melt us into penitent self-distrust and heart-sorrow for our clinging sins, then Jesus will do for us, as He did for that penitent denier on the Resurrection morning.

Alexander Maclaren, Maclaren, Luke 2.35 (Expositions of Holy Scripture, Vol. 9)

The real penitent will press the closer to the forgiving Father, and his cry will be for purity even more than for pardon.

Alexander Maclaren, Maclaren, Deuteronomy, Joshua, Judges, Ruth, First and Second Samuel, First Kings, and Second Kings Chapters I to VII 1.5.8 (Expositions of Holy Scripture, Vol. 2)

Law and the fear of hell may startle into sorrow, and even lead to some kind of repentance. But it is the great power of Christ's love and sacrifice which will really melt the heart into true repentance. … Dread of punishment may pulverise the heart, but not change it; and each fragment, like the smallest bits of a magnet, will have the same characteristics as the whole mass.

Alexander Maclaren, Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 1.1.2 (Expositions of Holy Scripture, Vol. 14)

The narrower, then, the sphere of action of this second and only (remaining) repentance, the more laborious is its probation; in order that it may not be exhibited in the conscience alone, but may likewise be carried out in some (external) act. This act, which is more usually expressed and commonly spoken of under a Greek name, is ἐξομολόγησις , whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man’s prostration and humiliation, enjoining a demeanor calculated to move mercy.

Tertullian, Tertullian, On Repentance 9 (Ante-Nicene Fathers, Vol. 3)

Therefore most evidently are we bidden by the teaching of the Lord to confer again the grace of the heavenly sacrament on those guilty even of the greatest sins, if they with open confession bear the penance due to their sin.

Ambrose of Milan, Ambrose, Concerning Repentance 3.3 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Accordingly the first requisite on the part of the penitent is the will to atone, and this is done by contrition; the second is that he submit to the judgment of the priest standing in God's place, and this is done in confession; and the third is that he atone according to the decision of God's minister, and this is done in satisfaction: and so contrition, confession, and satisfaction are assigned as parts of Penance.

Thomas Aquinas, Aquinas, Summa Theologica III.Q90.A2

Article 12 - Of Repentance Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance.

Lutheran Church, Augsburg Confession, Augsburg Confession 2.2

In short, they think that they have sufficiently sought God when they have performed a number of ceremonies. But by over-acting they trifle as it were with God, and thus deceive themselves. Thus we see repentance profaned. They under the Papacy prattle enough about repentance, but when they are asked to define it, they begin with contrition; and yet no displeasure at sin is mentioned by them, nor any real love of righteousness, but they talk about attrition and contrition, and then immediately they leap to confession; and this is the principal part of repentance: they afterwards come to satisfactions. Thus repentance among the Papists is nothing else but a some kind of mistaken solicitude, by which they labor to pacify God, as though they came nigh him: nay, the satisfactions of the Papacy are nothing else but obstructions between God and men.

John Calvin, Calvin, Commentary on Habakkuk, Zephaniah, and Haggai Zephaniah 2.3 (Calvin's Commentaries, Vol. 29)

OUR Saviour has bequeathed the Sacrament of Penitence and Confession to His Church, S. Matt. xvi. 19, xviii. 18; S. John xx. 23. in order that therein we may be cleansed from all our sins, however and whenever we may have been soiled thereby. Therefore, my child, never allow your heart to abide heavy with sin, seeing that there is so sure and safe a remedy at hand.

Francis de Sales, Francis de Sales, Introduction to the Devout Life 2.19

God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees penitence in the heart; the Church when she sees it in works.

Blaise Pascal, Pascal, Pensées 14

Accordingly, being very merciful, He has vouch-safed, in the case of those who, though in faith, fall into any transgression, a second repentance; so that should any one be tempted after his calling, overcome by force and fraud, he may receive still a repentance not to be repented of. “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.” But continual and successive repentings for sins differ nothing from the case of those who have not believed at all, except only in their consciousness that they do sin. And I know not which of the two is worst, whether the case of a man who sins knowingly, or of one who, after having repented of his sins, transgresses again.

Clement of Alexandria, Clement of Alexandria, The Stromata, or Miscellanies 2.13 (Ante-Nicene Fathers, Vol. 2)

If the Lord’s indulgence grants you the means of restoring what you had lost, be thankful for the benefit renewed, not to say amplified; for restoring is a greater thing than giving , inasmuch as having lost is more miserable than never having received at all. However, if any do incur the debt of a second repentance, his spirit is not to be forthwith cut down and undermined by despair. Let it by all means be irksome to sin again, but let not to repent again be irksome: irksome to imperil one’s self again, but not to be again set free. Let none be ashamed. Repeated sickness must have repeated medicine.

Tertullian, Tertullian, On Repentance 7 (Ante-Nicene Fathers, Vol. 3)

Let us consider the exact words of the Apostle: “Purge out,” says he, “the old leaven, that ye may be a new lump, even as ye are unleavened.” Either that the whole Church takes up the burden of the sinner, with whom she has to suffer in weeping and prayer and pain, and, as it were, covers herself with his leaven, in order that by means of all that which is to be done away in the individual doing penance may be purged by a kind of contribution and commixture of compassion and mercy offered with manly vigor.

Ambrose of Milan, Ambrose, Concerning Repentance 2.15 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

“What then,” says one, “if a man who from his earliest age has been deemed worthy of the mysteries, after this commits ten thousand sins?” … Such an one then is worthy of severer punishment. Yet even for him God hath opened doors of repentance, and hath granted him many means for the washing away his transgressions, if he will.

John Chrysostom, John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 30 (Nicene and Post-Nicene Fathers, Series 1, Vol. 14)

Your first proceeding, when anxious, should have been to have consulted your metropolitan on the point which seemed to need inquiry, and if he too was unable to help you, beloved, you should both have asked to be instructed (by us); for in matters, which concern all the Lord’s priests as a whole, no inquiry ought to be made without the primates. But in order that the consulter’s doubts may in any case be set at rest, I will not keep back the Church’s rules about the state of penitents. II. The grace of penitence is for those who fall after baptism.

Leo the Great, Leo the Great, The Letters and Sermons of Leo the Great 4.103 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)

If, therefore, both obedience, whereby we keep His commandments, and repentance whereby we excuse not our sins, are wished for and asked, it is plain that, when it is done, it is by His gift that it is possessed, by His help that it is fulfilled, yet more openly is it said by reason of obedience, “By the Lord the steps of a man are directed, and He shall will His way:” and of repentance the Apostle says, “if haply God may grant unto them repentance.”

Augustine of Hippo, Augustine, Of Holy Virginity 42 (Nicene and Post-Nicene Fathers, Series 1, Vol. 3)

But to those who in time of need and in urgent danger implore the aid first of penitence, then of reconciliation, must neither means of amendment nor reconciliation be forbidden: because we cannot place limits to God’s mercy nor fix times for Him with whom true conversion suffers no delay of forgiveness, as says God’s Spirit by the prophet, “when thou hast turned and lamented, then shalt thou be saved ;” and elsewhere, “Declare thou thy iniquities beforehand, that thou may’st be justified ;” and again, “For with the Lord there is mercy, and with Him is plenteous redemption .” And so in dispensing God’s gifts we must not be hard, nor neglect the tears and groans of self-accusers, seeing that we believe the very feeling of penitence springs from the inspiration of God , as says the Apostle, “lest perchance God will give them repentance that they may recover themselves from the snares of the devil, by whom they are held captive at his will .”

Leo the Great, Leo the Great, The Letters and Sermons of Leo the Great 4.103 (Nicene and Post-Nicene Fathers, Series 2, Vol. 12)

Now to prepare oneself for grace is, as it were, to be turned to God; just as, whoever has his eyes turned away from the light of the sun, prepares himself to receive the sun's light, by turning his eyes towards the sun. Hence it is clear that man cannot prepare himself to receive the light of grace except by the gratuitous help of God moving him inwardly. Reply to Objection 1: Man's turning to God is by free-will; and thus man is bidden to turn himself to God. But free-will can only be turned to God, when God turns it, according to Jer. 31:18 : "Convert me and I shall be converted, for Thou art the Lord, my God"; and Lam. 5:21 : "Convert us, O Lord, to Thee, and we shall be converted."

Thomas Aquinas, Aquinas, Summa Theologica I-II.Q109.A6

We must first note the distinction of faith and repentance, which some do falsely and unskillfully confound, saying, that repentance is a part of faith. I grant, indeed, that they cannot be separate; because God doth illuminate no man with the Spirit of faith whom he doth not also regenerate unto newness of life. Yet they must needs be distinguished, as Paul doth in this place. For repentance is a turning unto God, when we frame ourselves and all our life to obey him; but faith is a receiving of the grace offered us in Christ.

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 2 20.3 (Calvin's Commentaries, Vol. 37)

Therefore, unless faith be added, it is in vain to speak of repentance; yea, those teachers of repentance who, neglecting faith, stand only upon the framing of life, and precepts of good works, differ nothing, or very little from profane philosophers. They teach how men must live; but, forasmuch as they leave men in their nature, there can no bettering be hoped for thence, until they invite those who are lost unto hope of salvation; until they quicken the dead, promising forgiveness of sins; until they show that God doth, by his free adoption, take those for his children who were before bond-slaves of Satan; until they teach that the Spirit of regeneration must be begged at the hands of the heavenly Father, that we must draw godliness, righteousness, and goodness, from him who is the fountain of all good things.

John Calvin, Calvin, Commentary on the Acts of the Apostles, Vol. 2 20.3 (Calvin's Commentaries, Vol. 37)

Faith and repentance are due to the power of God, they are his gifts; but they are truly our acts, and not God’s. They are his gifts, because it is under his gracious influence we are induced to repent and believe.

Charles Hodge, Hodge, Systematic Theology III.14.7 (Vol. 2)

Regret again, or Repentance, is repugnant to God, as well because it is a species of sadness, as also because it involves a change of will.

Thomas Aquinas, Aquinas, Summa contra Gentiles 1.89

What then is meant by the term repentance? … Wherefore, as when we hear that God is angry, we ought not to imagine that there is any emotion in him, but ought rather to consider the mode of speech accommodated to our sense, God appearing to us like one inflamed and irritated whenever he exercises Judgment, so we ought not to imagine any thing more under the term repentance than a change of action, men being wont to testify their dissatisfaction by such a change.

John Calvin, Calvin, Institutes of the Christian Religion I.17

Repentance, of all things in the world, makes the greatest change: it changes things in heaven and earth; for it changes the whole man from sin to grace, from vicious habits to holy customs, from unchaste bodies to angelical souls, from swine to philosophers, from drunkenness to sober counsels, and God himself, ‘with whom is no variableness or shadow of change,’ is pleased, by descending to our weak understandings, to say, that he changes also upon man’s repentance, that he alters his decrees, revokes his sentence, cancels the bills of accusation, throws the records of shame and sorrow from the court of heaven, and lifts up the sinner from the grave to life, from his prison to a throne, from hell and the guilt of eternal torture, to heaven and to a title, to never-ceasing felicities. If we be bound on earth, we shall be bound in heaven; if we be absolved here, we shall be loosed there; if we repent; God will repent, and not send the evil upon us which we had deserved.

Jeremy Taylor, Taylor, Holy Living 4.10.1

When God repented that he had made man, he resolved to destroy man. Thus those that truly repent of sin will resolve, in the strength of God's grace, to mortify sin and to destroy it, and so to undo what they have done amiss. We do but mock God in saying that we are sorry for our sin, and that it grieves us to the heart, if we continue to indulge it. In vain do we pretend a change of our mind if we do not evidence it by a change of our way.

Matthew Henry, Henry, Commentary on Genesis 6.4 (Commentary on the Whole Bible, Vol. 1)

The awakened conscience is said to "repent," when, having felt its sin, it feels also the divine forgiveness: it is at this crisis that God, according to the language of Scripture, repents toward the sinner.

Albert Barnes, Barnes, Notes on the Bible Exodus 32:7

We find passages, some of which ascribe and some deny repentance to the Divine nature. But if there be a repentance which is possible for the Divine nature, it obviously cannot mean sorrow for sin, but must signify a change of purpose. … So fix this on your minds, and lay it on your hearts, dear friends, that the repentance of the New Testament is not idle tears nor the twitchings of a vain regret, but the resolute turning away of the sinful heart from its sins. It is 'repentance toward God,' the turning from the sin to the Father, and that is what leads to salvation.

Alexander Maclaren, Maclaren, Second Corinthians, Galatians, Philippians, Colossians, Thessalonians, and First Timothy 1.1.2 (Expositions of Holy Scripture, Vol. 14)

Wherefore, brethren, having received no small occasion for repentance, while we have the opportunity, let us turn unto God that called us, while we still have Him as One that receiveth us. For if we renounce these enjoyments and conquer our soul in not doing these its evil desires, we shall partake of the mercy of Jesus .

Pseudo-Clement, Pseudo-Clement, An Ancient Homily. The Second Epistle of Clement 3 (Ante-Nicene Fathers, Vol. 7)

For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day.

Hermas, Hermas, The Pastor of Hermas 2.2 (Ante-Nicene Fathers, Vol. 2)

And if it is said, The dead shall not praise Thee, O Lord , this shews, that since in this life only is the appointed time for repentance and pardon, for which they who enjoy it shall praise the Lord , it remains not after death for them who have died in sins to give praise as the receivers of a blessing, but to bewail themselves; for praise belongs to them who give thanks, but to them who are under the scourge, lamentation. Therefore the just then offer praise; but they who have died in sins have no further season for confession .

Cyril of Jerusalem, Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 22 (Nicene and Post-Nicene Fathers, Series 2, Vol. 7)

Well, rejoice indeed, that to-morrow there will be an end of thine iniquities. But what if before to-morrow thine own end shall be? So then thou dost well indeed to rejoice that God hath promised thee forgiveness for thine iniquities, if thou art converted; but no one has promised thee to-morrow. … As He went forth to those who had despaired wrongly, and were lost in their despair, and called them back to hope; so doth He go forth to these also who would perish through an evil hope; and by another book He saith to them, “Make no tarrying to turn to the Lord.”

Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 39 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

“All this, dearest daughter, has been done by My goodness and providence as I have told you, for by My providence the Word repaired the key of obedience, but worldly men devoid of every virtue do the contrary; they, like unbridled horses, without the bit of obedience, go from bad to worse, from sin to sin, from misery to misery, from darkness to darkness, from death to death, until they finally reach the edge of the ditch of death, gnawed by the worm of their conscience, and though it is true that they can obey the precepts of the law if they will, and have the time repenting of their disobedience, it is very hard for them to do so, on account of their long habit of sin. Therefore let no man trust to this, putting off his finding of the key of obedience to the moment of his death, for although everyone may and should hope as long as he has life, he should not put such trust in this hope as to delay repentance.

Catherine of Siena, Catherine of Siena, The Dialogue 5.3

In short, the Apostle warns us, that repentance is not at the will of man, but that it is given by God to those only who have not wholly fallen away from the faith. … As then the Lord promises pardon to none but to those who repent of their iniquity, it is no wonder that they perish who either through despair or contempt, rush on in their obstinacy into destruction.

John Calvin, Calvin, Commentary on Hebrews 6.2 (Calvin's Commentaries, Vol. 44)

After this change, if ever we fall into the contrary state, and he wholly estranged from God and religion, and profess ourselves servants of unrighteousness, God hath made no more covenant of restitution to us; there is no place left for any more repentance, or entire change of condition, or new birth: a man can be regenerated but once; and such are voluntary malicious apostates, witches, obstinate impenitent persons, and the life. But if we be overtaken by infirmity, or enter into the marches or borders of this estate and commit a grievous sin, or ten, or twenty, so we be not in the entire possession of the devil, we are, for the present, in a damnable condition if we die; but if we live, we are in a recoverable condition; for so we may repent often.

Jeremy Taylor, Taylor, Holy Living 4.10.1

Let Thine hand be upon me, and upon my father’s house.” And so it repented the Lord, and He commanded the angel to spare the people, and David to offer a sacrifice, for sacrifices were then offered for sins; sacrifices are now those of penitence. And so by that humbling of himself he became more acceptable to God, for it is no matter of wonder that a man should sin, but this is reprehensible, if he does not recognize that he has erred, and humble himself before God.

Ambrose of Milan, Ambrose, Selections from the Letters of St. Ambrose 11 (Nicene and Post-Nicene Fathers, Series 2, Vol. 10)

Whoever thou art that hast sinned, and hesitatest to exercise penitence for thy sin, despairing of thy salvation, hear David groaning. To thee Nathan the prophet hath not been sent, David himself hath been sent to thee. Hear him crying, and with him cry: hear him groaning, and with him groan; hear him weeping, and mingle tears; hear him amended, and with him rejoice. If from thee sin could not be excluded, be not hope of pardon excluded.

Augustine of Hippo, Augustine, Expositions on the Book of Psalms 51 (Nicene and Post-Nicene Fathers, Series 1, Vol. 8)

For instance, when Shimei was bespattering him with reproaches without number ( 2 Sam. xvi. 5, 9 .) and the captain who was with him was greatly indignant, he said, “Let him curse me, for the Lord hath bidden him:” for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance.

John Chrysostom, John Chrysostom, Homilies on Second Corinthians 4 (Nicene and Post-Nicene Fathers, Series 1, Vol. 12)

David, though convinced by the ministry of Nathan, yet, in his confession, has his eye to God alone, not to Nathan. … Those wretchedly deceive themselves who, when they have fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it.

Matthew Henry, Henry, Commentary on First Samuel 15.3 (Commentary on the Whole Bible, Vol. 2)

Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. … His confession is particular; " I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it.

Matthew Henry, Henry, Commentary on Psalms 51.1 (Commentary on the Whole Bible, Vol. 3)

We ought likewise to observe by what keys the gate of heaven was opened to the robber; for neither papal confession nor satisfactions are here taken into account, but Christ is satisfied with repentance and faith, so as to receive him willingly when he comes to him. And this confirms more fully what I formerly suggested, that if any man disdain to abide by the footsteps of the robber, and to follow in his path, he deserves everlasting destruction, because by wicked pride he shuts against himself the gate of heaven.

John Calvin, Calvin, Harmony of the Evangelists, Vol. 3 1.41 (Calvin's Commentaries, Vol. 33)

Thus far Judas went toward his repentance, yet it was not to salvation. He confessed, but not to God, did not go to him, and say, I have sinned, Father, against heaven. He confessed the betraying of innocent blood, but did not confess that wicked love of money, which was the root of this evil.

Matthew Henry, Henry, Commentary on Matthew 27.1 (Commentary on the Whole Bible, Vol. 5)

In bitterness - True repentance will bitterly lament the sins which brought sorrows and shame upon our Lord.

John Wesley, Wesley, Notes on the Bible 65.12

We see secondly in this history, the unvarying character of repentance unto salvation.This is a point in the penitent thief's story which is fearfully overlooked. Thousands look at the broad fact that he was saved in the hour of death, and look no further. They do not look at the distinct and well-defined evidences of repentance which fell from his lips before he died. Those evidences deserve our closest attention.

J.C. Ryle, Ryle, Expository Thoughts on Luke Luke 23:39-43 (Expository Thoughts on the Gospels, Vol. 3)

We have then here a remarkable instance of penitence, — that the king should have so forgotten himself and his dignity, as to throw aside his splendid dress, to put on sackcloth, and to lie down on ashes. But as to fasting and sackcloth, it is very true, as we have observed in our remarks on Joel, that repentance consists not in these external things: for God cares not for outward rites, and all those things which are resplendent in the sight of men are worthless before him; what indeed he requires, is sincerity of heart. Hence what Jonah here says of fasting, and other outward performances, ought to be referred to their legitimate end, — that the Ninevites intended thus to show that they were justly summoned as guilty before God’s tribunal, and also, that they humbly deprecated the wrath of their judge. Fasting then and sackcloth were only an external profession of repentance. Were any one to fast all his life, and to put on sackcloth, and to scatter dust on himself, and not to connect with all this a sincerity of heart, he would do nothing but mock God.

John Calvin, Calvin, Commentary on Jonah, Micah, and Nahum Jonah 3.6 (Calvin's Commentaries, Vol. 28)

Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Lu 11:41); so God will remit thy punishment. … The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (compare Ps 41:1, 2; Ac 8:22).

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Daniel 4

Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (Le 26:41, 43), and to be more indignant at his sin than at his suffering.

Robert Jamieson, A.R. Fausset, and David Brown, Jamieson, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Jonah 1

So we might almost say that the purpose of this book of Jonah is to teach the possibility and efficacy of repentance, and to show how the penitent man, heathen or Jew, ever finds in God changed dealings corresponding to his changed heart. The widest charity, the humbling lesson for people brought up in the blaze of revelation, that dwellers in the twilight or in the darkness are dear to God and may be more susceptible of divine impressions than ourselves, the rebuke of all pluming ourselves on our privileges, the boundlessness of God’s mercy, are among the other lessons of this strange book; but none of them is more precious than its truly evangelic teaching of the blessedness of true penitence, whether exemplified in the renegade Prophet returning to his high mission, or the fierce Ninevites humbled and repentant, and finding mercy from the God of the whole earth.

Alexander Maclaren, Maclaren, Ezekiel, Daniel and the Minor Prophets; and Matthew Chaps. I to VIII 1.5.3 (Expositions of Holy Scripture, Vol. 6)

And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart.”

Hermas, Hermas, The Pastor of Hermas 2.3 (Ante-Nicene Fathers, Vol. 2)

But how this sense of it may be proved, I know not; since the place of repentance is not denied in the Church to any sins whatever; and the Apostle says that heretics themselves are to be reproved to this end, “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, who are taken captive by him at his will.” For what is the advantage of amendment without any hope of forgiveness?

Augustine of Hippo, Augustine, Sermons on Selected Lessons of the New Testament 23 (Nicene and Post-Nicene Fathers, Series 1, Vol. 6)

The demon set forth the crimes of each of them; but they added that Martin, resisting the devil firmly, answered him, that by-past sins are cleansed away by the leading of a better life, and that through the mercy of God, those are to be absolved from their sins who have given up their evil ways. The devil saying in opposition to this that such guilty men as those referred to did not come within the pale of pardon, and that no mercy was extended by the Lord to those who had once fallen away, Martin is said to have cried out in words to the following effect: “If thou, thyself, wretched being, wouldst but desist from attacking mankind, and even, at this period, when the day of judgment is at hand, wouldst only repent of your deeds, I, with a true confidence in the Lord, would promise you the mercy of Christ.”

Sulpitius Severus, Sulpitius Severus, On the Life of St. Martin 23 (Nicene and Post-Nicene Fathers, Series 2, Vol. 11)

I answer that, The fact that a sin cannot be taken away by Penance may happen in two ways: first, because of the impossibility of repenting of sin; secondly, because of Penance being unable to blot out a sin. In the first way the sins of the demons and of men who are lost, cannot be blotted out by Penance, because their will is confirmed in evil, so that sin cannot displease them as to its guilt, but only as to the punishment which they suffer, by reason of which they have a kind of repentance, which yet is fruitless, according to Wis. 5:3 : "Repenting, and groaning for anguish of spirit." Consequently such Penance brings no hope of pardon, but only despair.

Thomas Aquinas, Aquinas, Summa Theologica III.Q86.A1

Nearly all commentators agree that this is the language of desperation; because Cain, confounded by the judgment of God, had no remaining hope of pardon. And this, indeed, is true, that the reprobate are never conscious of their evils, till a ruin, from which they cannot escape, overtakes them; yea, truly, when the sinner, obstinate to the last, mocks the patience of God, this is the due reward of his late repentance that he feels a horrible torment for which there is no remedy, — if, truly, that blind and astonished dread of punishments which is without any hatred of sin, or any desire to return to God, can be called repentance; — so even Judas confesses his sin, but, overwhelmed with fear, flies as far as possible from the presence of God.

John Calvin, Calvin, Commentary on Genesis, Vol. 1 4.1 (Calvin's Commentaries, Vol. 1)

Were any one to ask, whether the door of salvation is closed against their repentance; the answer is obvious, that as they are given up to a reprobate mind, and are destitute of the Holy Spirit, they cannot do anything else, than with obstinate minds, become worse and worse, and add sins to sins. Moreover, as the sin and blasphemy against the Spirit ever brings with it a defection of this kind, there is no doubt but that it is here pointed out.

John Calvin, Calvin, Commentary on the Catholic Epistles 1 John 5.5 (Calvin's Commentaries, Vol. 45)

When God is coming against us in ways of judgment we may be sure that it is for our sins, which shall appear by this, that national repentance will stop the progress of the judgments ( v. 7, 8 ): If God speak concerning a nation to pluck up its fences that secure it, and so lay it open, its fruit-trees that adorn and enrich it, and so leave it desolate—to pull down its fortifications, that the enemy may have liberty to enter in, its habitations, that the inhabitants may be under a necessity of going out, and so destroy it as either a vineyard or a city is destroyed—in this case, if that nation take the alarm, repent of their sins and reform their lives, turn every one from his evil way and return to God, God will graciously accept them, will not proceed in his controversy, will return in mercy to them, and, though he cannot change his mind, he will change his way, so that it may be said, He repents him of the evil he said he would do to them.

Matthew Henry, Henry, Commentary on Jeremiah 18.1 (Commentary on the Whole Bible, Vol. 4)