Bible Commentary | Matthew 4:17

From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near.” 

 From then on

From the imprisonment of John the Baptist.

Repent

In his book The Shape of Faith to Come, Brad Wagoner reported that just twenty-three percent agree strongly with the statement, "When I come to realize that some aspect of my life is not right in God's eyes, I make the necessary changes."  (Trevin Wax, Holy Subversion, 14.)

Greek:  metanoeo (Strongs: 3340)

The Complete Word Study Dictionary of the New Testament says metanoeo means "to repent, change the mind, relent.  Theologically it involves regret or sorrow, accompanied by a true change of heart toward God... In a religious sense implying pious sorrow for unbelief and sin and a turning from them unto God and the gospel of Christ."  

The Evangelical Dictionary of Theology says, "In the NT metanoia (noun) occurs twenty-three times and metanoeō (verb) thirty-four times... Generally, however, metanoia can be said to denote that inward change of mind, affections, convictions, and commitment rooted in the fear of God and sorrow for offenses committed against him, which, when accompanied by faith in Jesus Christ, results in an outward turning from sin to God and his service in all of life."  

The NIV Study Bible (Mk 1:4) says that repentance "involves deliberate turning from sin to righteousness."   

The NIV Study Bible (Mt 3:2) says, "Repentance is not merely a change of mind but a radical change in one’s life as a whole that especially involves forsaking sin and turning or returning to God."

The ESV Study Bible (Mt 3:2) says, "To repent, or “change one’s mind,” in the OT called for a change in a person’s attitude toward God that impacted one’s actions and life choices; it involved the idea of “turning,” that is, from one way of thinking and living to a different way."

The MacArthur Study Bible (Mt 3:2) says, "This is no mere academic change of mind, nor mere regret or remorse. John the Baptist spoke of repentance as a radical turning from sin that inevitably became manifest in the fruit of righteousness (Mt 3:8)."

The MacArthur Study Bible (2 Cor 7:9) says, "Repentance refers to the desire to turn from sin and restore one's relationship to God."  

The NLT Study Bible (Mt 3:2) says that "the prophetic call to return to God in repentance involves total reorientation from pride and sin to humble obedience to God."  

The Reformation Study Bible's theological note on repentance says, "In Scripture, repentance means 'to undergo a change of one’s mind.' This change of mind is not a mere switching of minor opinions, but of the entire direction of one’s life. It involves a radical turning from sin and to Christ."  

The Reformation Study Bible's theological note on repentance says,"Repentance is not just sorrow for sin but a decisive change, a turning away from sin to a life of obedience that flows from trust in God. “Repent” translates the OT call to Israel to “return” to faithfulness to the covenant. It does not mean self-punishment, depression, or mere remorse. Judas was sorrowful and distressed (27:3), but he did not repent."

The CSB Study Bible (Mt 3:2) says, "The call to repent means we must abandon sinful lifestyles and express sorrow for sins." 

The NKJV Study Bible (Mt 3:2) says, "The Greek verb translated repent indicates a change of attitude and outlook which well may result in sorrow for sins. But the basic idea is a reversal of thinking which changes one’s life."  

The NIV Biblical Theology Study Bible (Mt 3:2) says, "Repentance is not merely a change of mind but a radical change in one’s life as a whole that especially involves forsaking sin and turning or returning to God."   

John Piper wrote that the Greek "metanoeo" has two parts:  meta and noeo.  "The second part (noeo) refers to the mind and its thoughts and perceptions and dispositions and purposes.  The first part (meta) is a prefix that regularly means movement or change.  In view of the way this prefix usually functions, we may infer that the basic meaning of repent is to experience a change of the mind's perceptions and purposes."  (What Jesus Demands From The World, 40.)

John Piper says that according to Luke 3:8-11 "repenting is what happens inside of us.  Then this change leads to the fruits of new behavior.  Repentance is not the new deeds, but the inward change that bears the fruit of new deeds."  (What Jesus Demands From The World, 41.)

John Piper writes, "Repenting means experiencing a change of mind so that we can see God as true and beautiful and worthy of all our praise and all our obedience.  This change of mind also embraces Jesus in the same way (Jn 8:42)... Seeing God with a new mind includes seeing Jesus with a new mind."  (What Jesus Demands From The World, 42.) 

John Piper says the command to repent means "Be changed deep within.  Replace all God-dishonoring, Christ-belittling perceptions and dispositions and purposes with God-treasuring, Christ-exalting ones."  (What Jesus Demands From The World, 43.)

Thayer's Greek lexicon defines metanoia as "the change of mind of those who have begun to abhor their errors and misdeeds, and have determined to enter upon a better course of life, so that it embraces both a recognition of sin and sorrow for it and hearty amendment, the tokens and effects of which are good deeds." 

MacArthur says that repentance "is a redirection of the human will, a purposeful decision to forsake all unrighteousness and pursue righteousness instead."  (The Gospel According to Jesus, 178.)

JI Packer writes, "The repentance that Christ requires of His people consists in a settled refusal to set any limit to the claims which He may make on their lives."  (Evangelism and the Sovereignty of God, 72).

John MacArthur wrote what Jesus' original audience understood in His command to repent in Mt 4:17.  "Repentance to them meant a complete surrender of their will and an inevitable change of behavior -- a new way of life, not just a different opinion.  They realized He was calling them to admit their sin and turn from it, to be converted, to turn around, to forsake their sin and selfishness and follow Him instead."  (The Gospel According to Jesus, 181.)

JI Packer wrote, "The New Testament word for repentance means changing one's mind so that one's views, values, goals, and ways are changed and one's whole life is lived differently.  The change is radical, both inwardly and outwardly; mind and judgment, will and affections, behavior and life-style, motives and purposes, are all involved.  Repenting means starting to live a new life."  (Concise Theology, 162.) 

JI Packer said, "The call to repent was the first and fundamental summons in the preaching of John the Baptist (Mt 3:2), Jesus (Mt 4:17), the Twelve (Mk 6:12), Peter at Pentecost (Acts 2:38), Paul to the Gentiles (Acts 17:30; 26:20), and the glorified Christ to five of the seven churches in Asia (Rev 2:5, 16, 22; 3:3, 19).  It was part of Jesus' summary of the gospel that was to be taken to the world (Lk 24:47).  It corresponds to the constant summons of the Old Testament prophets to Israel to return to the God from whom they had strayed (e.g., Jer. 23:33; 25:4-5; Zech 1:3-6).  Repentance is always set forth as the path to remission of sins and restoration to God's favor, impenitence as the road to ruin."  (Concise Theology, 162.)

The Westminster Confession of 1646 makes several important points about repentance in Chapter XV, "Of Repentance unto Life."  (Note:  Except where there are quotation marks, these are not direct quotes, but my own commentary.)

• It is an evangelical grace.  Acts 11:18
• It must be preached by every minister of the gospel, along with faith.  Lk 24:47; Mk 1:15; Acts 20:21
• "By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, (Eze 18:30-31; Eze 36:31; Isa 30:22; Psa 51:4; Jer 31:18-19; Joe 2:12-13; Amo 5:15; Psa 119:128; 2Co 7:11); purposing and endeavouring to walk with Him in all the ways of His commandments, (Psa 119:6, 59, 106; Luk 1:6; 2Ki 23:25)."
• Although repentance is not the cause of salvation (salvation is an act of God's free grace), a sinner cannot be forgiven without it.  Rm 3:24; Eph 1:7; Lk 13:3
• No sin is so small that it doesn't deserve hell.  No sin is so big that it can lead to hell if you repent.  Rm 6:23; Is 55:7; Is 1:16-18
• General repentance is not enough; it must be specific.  
• Private confession to God is good; but in cases where you sin against others or the church, it is important to confess and declare your repentance to them, and they are commanded to be reconciled and accept him.  Jam 5:16; Luk 17:3-4; Jos 7:19; Psa 51; 2Co 2:8

Theologian Richard Watson said that metanoeo means "to change the mind and reform the life, from feelings of sorrow and remorse."  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)

Richard Watson wrote, "Repentance, then, is both the gift of God and the duty of man; and is, therefore, very properly regarded as consisting in contrition in spirit and reformation of life."  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)

A.H. Strong writes, "Repentance is that voluntary change in the mind of the sinner in which he turns from sin. Being essentially a change of mind, it involves a change of view, a change of feeling, and a change of purpose."  (Systematic Theology, pp 834-835.)

JI Packer (Rediscovering Holiness, 122) wrote, “What is repentance?  What does it mean to repent?  The term is a personal relational one.  It signifies going back on what one was doing before, and renouncing the misbehavior by which one’s life or one’s relationship was being harmed.  In the Bible, repentance is theological term, pointing to an abandonment of those courses of action in which one defied God by embracing what he dislikes and forbids.  The Hebrew word for repenting signifies turning, or returning.  The corresponding Greek word carries the sense of changing one’s mind so that one changes one’s ways, too.  Repentance means altering one’s habits of thought, one’s attitudes, outlook, policy, direction, and behavior, just as fully as is needed to get one’s life out of the wrong shape and into the right one.”  

JI Packer (Rediscovering Holiness, 34) wrote, "Repentance means binding one’s conscience to God’s moral law, confessing and forsaking one’s sins, making restitution for past wrongs, grieving before God at the dishonor one’s sins have done him, and forming a game plan for holy living.” 

Stephen F Olford wrote, “Repentance signifies a change of mind leading to a change of heart and life.  In essence, it is a complete turnaround, a coming back with deep contrition and humility to an offended and grieved God.  Remember that sin is not only a departure from righteousness, but a departure from God.  Therefore, repentance is nothing less than a return to God.  And the wonder of it all is that when we return, He returns also.  ‘Return to Me,” He says, ‘and I will return to you.’”  

Verses with "repent" (metanoeo):

• Mt 3:2 and saying, “Repent, because the kingdom of heaven has come near!”
• Mt 4:17 From then on Jesus began to preach, “Repent, because the kingdom of heaven has come near.”
• Mt 11:20-22 20 Then he proceeded to denounce the towns where most of his miracles were done, because they did not repent: 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes long ago. 22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
• Mk 1:15 The time is fulfilled, and the kingdom of God has come near. Repent and believe the good news!”
• Mk 6:12 So they went out and preached that people should repent.
• Lk 13:3 No, I tell you; but unless you repent, you will all perish as well.
• Lk 15:7 I tell you, in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who don’t need repentance. 
• Lk 15:10 I tell you, in the same way, there is joy in the presence of God’s angels over one sinner who repents.” 
• Lk 16:30 “ ‘No, father Abraham,’ he said. ‘But if someone from the dead goes to them, they will repent.’ 
• Acts 2:38 Peter replied, “Repent and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
• Acts 3:19-20 19 Therefore repent and turn back, so that your sins may be wiped out, 20 that seasons of refreshing may come from the presence of the Lord, and that he may send Jesus, who has been appointed for you as the Messiah.
• Acts 17:30-31 30 “Therefore, having overlooked the times of ignorance, God now commands all people everywhere to repent, 31 because he has set a day when he is going to judge the world in righteousness by the man he has appointed. He has provided proof of this to everyone by raising him from the dead.”
• Acts 26:20 Instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance.
• 2 Cor 12:21 I fear that when I come my God will again humiliate me in your presence, and I will grieve for many who sinned before and have not repented of the moral impurity, sexual immorality, and sensuality they practiced. 
  
• Rev 2:5 Remember then how far you have fallen; repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent. 
• Rev 2:16 So repent! Otherwise, I will come to you quickly and fight against them with the sword of my mouth.
• Rev 2:21 I gave her time to repent, but she does not want to repent of her sexual immorality.
• Rev 3:3 Remember, then, what you have received and heard; keep it, and repent. If you are not alert, I will come like a thief, and you have no idea at what hour I will come upon you.
• Rev 3:19 As many as I love, I rebuke and discipline. So be zealous and repent.
• Rev 16:9 and people were scorched by the intense heat. So they blasphemed the name of God, who has the power over these plagues, and they did not repent and give him glory.

The noun "repentance" (metanoia, 3341), has the same meaning.  Verses with metanoia:

• Mt 3:8 Therefore produce fruit consistent with repentance.
• Mt 3:11 “I baptize you with water for repentance, but the one who is coming after me is more powerful than I. I am not worthy to remove his sandals. He himself will baptize you with the Holy Spirit and fire.
• Lk 3:8 Therefore produce fruit consistent with repentance. And don’t start saying to yourselves, ‘We have Abraham as our father,’ for I tell you that God is able to raise up children for Abraham from these stones.
• Lk 5:32 I have not come to call the righteous, but sinners to repentance.” 
• Lk 15:7  I tell you, in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who don’t need repentance. 
• Lk 24:47 and repentance for forgiveness of sins will be proclaimed in his name to all the nations, beginning at Jerusalem.
  
• Acts 5:31God exalted this man to his right hand as ruler and Savior, to give repentance to Israel and forgiveness of sins.
• Acts 11:18 When they heard this they became silent. And they glorified God, saying, “So then, God has given repentance resulting in life even to the Gentiles.”
  
• Acts 20:21 I testified to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 
• Acts 26:20 Instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance.
• Acts 2:4 Or do you despise the riches of his kindness, restraint, and patience, not recognizing that God’s kindness is intended to lead you to repentance?
• Rm 2:4 Or do you despise the riches of his kindness, restraint, and patience, not recognizing that God’s kindness is intended to lead you to repentance? 
• 2 Cor 7:9-10 9 I now rejoice, not because you were grieved, but because your grief led to repentance. For you were grieved as God willed, so that you didn’t experience any loss from us. 10 For godly grief produces a repentance that leads to salvation without regret, but worldly grief produces death.
• 2 Tim 2:24-25 24 The Lord’s servant must not quarrel, but must be gentle to everyone, able to teach, and patient, 25 instructing his opponents with gentleness. Perhaps God will grant them repentance leading them to the knowledge of the truth.
  
• Heb 12:17 For you know that later, when he wanted to inherit the blessing, he was rejected, even though he sought it with tears, because he didn’t find any opportunity for repentance.
• Acts 11:18 When they heard this they became silent. And they glorified God, saying, “So then, God has given repentance resulting in life even to the Gentiles.”
  
• 2 Pt 3:9 The Lord does not delay his promise, as some understand delay, but is patient with you, not wanting any to perish but all to come to repentance. 

Jesus never never needed to repent because He was sinless (1 Jn 3:5; Acts 3:14; 2 Cor 5:21; Heb 7:26; Heb 4:15; Jn 8:46; Jn 8:29).  The Complete Word Study Dictionary: New Testament points out that Jesus "never expresses any feeling of penitence or regret for something He ever did or left undone, for something He ever said or left unsaid. He never prayed for forgiveness. He never knew of a time when He was not in peace and harmony with the Father, nor spoke of coming into such a relationship." 

The Complete Word Study Dictionary: New Testament says, "The first four Beatitudes may be taken as descriptive of elements of true repentance. Poverty of spirit (the confession of one’s spiritual helplessness–see ptōchós [4434], poor), sorrow for sin, meekness, and hunger and thirst for righteousness are all characteristics of the soul that is turning to God from sin. In the parable of the prodigal son, Jesus draws a picture of the true penitent person. Such is assured of the forgiveness of the Father whose love has anticipated his return and gone out to seek and save (Luke 15:4)." 

How is repentance brought about?   

• The Complete Word Study Dictionary: New Testament points out that "the imperative mood implies an act of human will possible for all to whom the call comes.  On the other hand, the apostles speak of Jesus as having been exalted by God as Captain and Savior to give repentance unto Israel and remission of sins (Acts 5:31); and the Christians in Jerusalem, hearing of the conversion of Cornelius, exclaim “Why, God has given repentance to the Gentiles!” (a.t. [Acts 11:18]). Man could not be thought of as forced into repentance independently of his own will, although repentance is made possible only through a dispensation of God’s grace."    
• The Complete Word Study Dictionary: New Testament says, "If repentance means to change from the self–centered life to the God–centered life, then Jesus is the Author and Inspiration of repentance. No other was ever able to reach down deep enough into human nature to effect this change."   
• On this question Arminianism and Calvinism agree.  The unregenerate man cannot on his own repent.  God must give him the ability to repent.  Arminianism calls this prevenient grace, or grace that goes before salvation; God frees the sinners will, enabling him to respond to the gospel with repentance and faith, or to reject the gospel.  Calvinism refers to the process of God enabling the sinner to repent regeneration.  It both precedes faith, and is irresistible; the sinner whom God enables to repent will always repent.
• Representing Calvinism, the Reformation Study Bible's note on repentance says, "Repentance is not the cause of new birth or regeneration; it is the result or fruit of regeneration."
• Richard Watson says that repentance is both the gift of God and the duty of man.  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Richard Watson points out that the Holy Spirit convicts everyone of sin (Jn 16:8), leaving all men without excise; but this doesn't mean that all who are convicted will repent (Jn 15:22).  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Thomas Ralston wrote, "To suppose that the carnal mind can turn itself to God, and by its own innate, underived energy, work out ‘repentance unto salvation,’ is to set aside the doctrine of human depravity, and contradict those Scriptures which refer to God as the author of repentance. To suppose that man can have no agency in the work of repentance, is to deny his responsibility for his actions, and discard those Scriptures which call upon ‘all men everywhere to repent.’ It is true, God is the author of evangelical repentance; but he confers that blessing according to a certain plan, and such as use the prescribed means have the promise that they shall attain the proposed end.”  (Ralston's Elements.)
• Richard Watson describes the means of repentance.  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Serious consideration.  Consider the claims which the religion of Christ has upon them. 
  
• Self-examination.  "We cannot repent of sin, until we know that we are sinners; and we cannot fully understand the nature and extent of our sinfulness, until we examine ourselves in the light of God’s law. As a man must know that he is diseased before be will call in a physician, so sinners must see and feel their moral disease and helplessness before they will cry, “Lord, save us; we perish.”
  
• Meditation on the Divine goodness.  Rm 2:4
  
• Prayer for Divine aid. 
  

What is the relationship between faith and repentance?  

• They are intimately and inseparably linked in the conversion process.  The condition for salvation in the Gospel of John is faith (Jn 3:15, 16, 36), while the condition for salvation in Acts is repentance (Acts 2:38; 3:19; 5:31).  The two are used together by Jesus in Mk 1:15. 
  
• The Complete Word Study Dictionary: New Testament says, "Faith is the trustful commitment of oneself to God for forgiveness of sins, deliverance from sin, and victory over sin; but it is impossible to commit oneself thus to God without renouncing and turning away from all that is contrary to God... Faith is the condition of entrance into the experience of salvation, the enjoyment of eternal life; but repentance is the psychological and moral condition of faith. As eternal life is unattainable without faith, faith is unattainable without repentance."
• The MacArthur Study Bible (Mt 3:2) says, "Repentance and faith are inextricably linked in Scripture. Repentance means turning from one’s sin, and faith is turning to God (cf. 1Th. 1:9). They are like opposite sides of the same coin. That is why both are linked to conversion (Mk 1:15; Ac 3:19; 20:21)."
• The MacArthur Study Bible (2 Cor 7:10) says, "Repentance is at the very heart of and proves one’s salvation: unbelievers repent of their sin initially when they are saved, and then as believers, repent of their sins continually to keep the joy and blessing of their relationship to God." 
• The Reformation Study Bible's theological note on repentance says, "No one who refuses to repent can ever enter the kingdom of God.  Repentance is a prerequisite, a necessary condition for salvation."  
• Wayne Grudem says, "This trust [for salvation] involves two aspects: repentance and faith... Paul preached a gospel 'of repentance toward God and of faith in our Lord Jesus Christ' (Acts 20:21).  The author of Hebrews says that the first two elements of foundational Christian teaching are 'repentance from dead works' and 'faith toward God' (Heb 6:1).  Repentance means a conscious decision to turn away from your sins, and faith means turning to Christ to forgive those sins.  This kind of faith is admitting that you can't save yourself and at the same time believing that Christ can."  (Christian Beliefs, 93.)
• John MacArthur wrote, "Repentance has always been the foundation of the New Testament call to salvation.  When Peter gave the gospel invitation at Pentecost, in the first public evangelism of the postresurrection era, repentance was at the heart of it (Acts 2:38).  No message that eliminates repentance can properly be called the gospel, for sinners cannot come to Jesus Christ apart from a radical change of heart, mind, and will."  (The Gospel According to Jesus, 183.)
• John MacArthur wrote, "There are many today who hear the truth of Christ and immediately respond as did the son who said he would obey but did not (Mt 21:28-31).  Their positive response to Jesus will not save them.  The fruit of their lives shows they have never truly repented.  On the other hand, there are many who turn their backs on sin, unbelief, and disobedience, and embrace Christ with a faith that obeys.  Theirs is true repentance, manifested by the righteousness it produces."  (The Gospel According to Jesus, 183.)
• JI Packer wrote, "... repentance is inseparable from faith, being the negative aspect (faith is the positive aspect of turning to Christ as Lord and Savior.  The idea that there can be saving faith without repentance, and that one can be justified by embracing Christ as Savior while refusing him as Lord, is a destructive delusion.  True faith acknowledges Christ as what he truly is, our God-appointed king as well as our God-given priest, and true trust in him as Savior will express itself in submission to him as Lord also."  (Concise Theology, 163.) 
• R.C. Sproul calls wrote, "No one who refuses to repent can ever enter the kingdom of God. Repentance is a prerequisite, a necessary condition for salvation."  (Sproul, Essential Truths of the Christian Faith, Chapter 68.)
• Richard Watson wrote that Calvinists believe that regeneration precedes faith, which leads to repentance, which then leads to conversion.  Arminians believe that repentance is first, and then faith, then regeneration.  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Watson acknowledges that "repentance is preceded by the influences of the Holy Spirit, and by some degree of faith.  Such is the depravity of our nature that the soul must first be visited by the enlightening and convicting grace of God, and be led to exercise a degree of faith in Divine truth before it can take a single step in the way of evangelical repentance."  
• However, Watson points out first the order in which repentance and faith are spoken of in Scripture (Mk 1:15; Acts 20:21).  
• Second, Watson points that in Acts 2:38, repentance comes before the remission of sins, and Watson understands the remission and regeneration are always united.  Therefore repentance must come before regeneration.  Acts 3:19 says the same thing.
• Finally, Watson makes a philosophical argument to prove that repentance precedes regeneration: If men cannot repent until they are regenerated, and if regeneration is a work in which they are altogether passive, as Calvinists teach, then it will follow, 1. That God commands all men everywhere to do what he knows they cannot do, that is, “to repent,”—not after they are regenerated, but now—at this moment. 2. That the finally impenitent may urge a strong plea in extenuation of their impenitence. They may say, “True, we never repented, but we are not to blame. Repentance could not precede regeneration, and of that work we were never made the subjects. Consequently, there never was a time when we could repent.” Repentance, then, must be understood to precede both justifying faith and regeneration.
•  A.H. Strong says that repentance is a part of conversion.  "Conversion is that voluntary change in the mind of the sinner, in which he turns, on the one hand, from sin, and on the other hand, to Christ. The former or negative element in conversion, namely, the turning from sin, we denominate repentance. The latter or positive element in conversion, namely, the turning to Christ, we denominate faith."  (Systematic Theology, pp 834-835.)
• AH Strong wrote, "Since repentance and faith are but different sides or aspects of the same act of turning, faith is as inseparable from repentance as repentance is from faith. That must be an unreal faith where there is no repentance, just as that must be an unreal repentance where there is no faith." (Systematic Theology, pp 834-835.)  
• John MacArthur wrote, "Scripture knows nothing of a salvation without repentance, and that always involves turning from sin (Acts 26:19–20; 1 Thess. 1:9). Jesus did not come to grant sinners perfection in the next life while leaving them to continue in sin in this one (cf. Jer. 7:9–10; Rom. 3:5–8; 6:1–2). On the contrary, He “gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds” (Titus 2:14; cf. Acts 3:26; Eph. 5:25–27; Col. 1:20–23). As a result, those who come to Him and truly receive the living water of eternal salvation have “been freed from sin, [and become] slaves of righteousness … and enslaved to God” (Rom. 6:18, 22; cf. Eph. 6:6; Col. 3:24; 1 Peter 2:16). (MacArthur, J. F., Jr. (2006). John 1–11 (p. 147). Chicago: Moody Press.)
  

Is repentance a work?

• We are saved by grace through (Eph 2:8-9).
• Repentance is not a work, but it inevitably results in works (Mt 3:8).  Faith is not a work; it is the decision to trust in Christ.  Neither is repentance a work.  It is the decision to turn from sin.
• The MacArthur Study Bible (Mt 3:8) says, "Repentance itself is not a work, but works are its inevitable fruit... Note that the works John demanded to see were “fruit” of repentance. But repentance itself is no more a “work” than faith is."

Repentance goes beyond conversion:

• The Reformation Study Bible's note on repentance says, "Though repentance begins with regeneration, it is an attitude and action that must be repeated throughout the Christian life. As we continue to sin, we are called upon to repent as we are convicted of our sin by the Holy Spirit."
• JI Packer writes about the importance of repentance (Packer, Rediscovering Holiness, 144):
• Only through constant and deepening repentance can we sinners honor the purity of God.
• Only through constant and deepening repentance can we sinners maintain our souls in health. 
•  JI Packer wrote, “Repentance means turning from as much as you know of your sin to give as much as you know of yourself to as much as you know of your God, and as our knowledge grows at these three points so our practice of repentance has to be enlarged.” (Keep in Step With the Spirit, 104.) 
• In Rediscovering Holiness (p. 132), JI Packer writes that godly Christians have always been marked by two-sided perception of the numinous that leads to lifelong repentance.  First, they fascinated by God's holiness and love as displayed on the cross.  Second, they are alarmed by the divine threat of judgment for sin.  
• JI Packer (Rediscovering Holiness, 122) wrote, “Where real repentance fails, real spiritual advance ceases and real spiritual growth stops short.” 
• JI Packer (Rediscovering Holiness, 121) wrote, “Christians are called to a life of habitual repentance, as a discipline integral to healthy holy living... When I speak of habitual repentance, I have in mind the forming and retaining of a conscious habit of repenting as often as we need to – though that, of  course, means (let us face it) every day of our lives.” 
• JI Packer (Rediscovering Holiness, 121) wrote, “The first of Luther’s ninety five theses, nailed to the Wittenberg church door in 1517, declared: ‘When our Lord and Master Jesus Christ said, Repent, he intended that the whole life of believers should be one of repentance.’”
• Brucke Wilkinson (Secrets of the Vine, 52-53) wrote, “Repentance is turning away from the sin that ails you to the bounty God promises you….  Neither is repentance a one-time act.  It is a lifestyle, an ongoing commitment to keep putting aside our rebellion and receive God’s forgiveness.”
  

False repentance and true repentance:

• The Reformation Study Bible's note on repentance says,"Theologians make a distinction between two kinds of repentance. The first is called attrition. Attrition is a false or spurious kind of repentance. It involves remorse caused by a fear of punishment or a loss of blessing. This was the kind of repentance Esau exhibited (Genesis 27:30–46). He was sorry not because he had sinned, but because he had lost his birthright. Attrition, then, is repentance motivated by an attempt to get a ticket out of hell or to otherwise avoid punishment. Contrition, on the other hand, is true and godly repentance. It is genuine. It includes a deep remorse for having offended God. The contrite person openly and fully confesses his sin with no attempt to excuse it or justify it. This acknowledgment of sin is coupled with a willingness to make restitution whenever possible and a resolve to turn away from sin. This is the spirit of repentance that David exhibited in Psalm 51. “Create in me a clean heart, O God, and renew a right spirit within me.… The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise” (Psalm 51:10, 17)."
• JI Packer distinguishes between attrition and contrition.  Attrition is incomplete repentance.  It is remorse, self-reproach, and sorrow for sin generated by fear of punishment, without any wish or resolve to forsake sinning.  This is insufficient.  "True repentance is 'contrition,' as modeled by David in Psalm 51, having at its heart a serious purpose of sinning no more but of living henceforth a life that will show one's repentance to be full and real."  (Concise Theology, 163.)
  
• The Reformation Study Bible's theological note on repentance says, "It does not mean self-punishment, depression, or mere remorse. Judas was sorrowful and distressed (27:3), but he did not repent."
• John Piper says that it is an internal change of mind and heart rather than mere sorrow for sin or mere improvement of behavior.  (What Jesus Demands From The World, 40.)
• John MacArthur argues that repentance is not simply a synonym for faith.  While the Greek word literally means a change of mind, "biblically its meaning does not not stop there.  As metanoia is used in the New Testament, it always peaks of a change of purpose, and specifically a turning from sin.  In the sense Jesus used it, repentance calls for a repudiation of the old life and a turning to God for salvation."  (The Gospel According to Jesus, 177-178.)
• In his book The Gospel According to Jesus (177ff), John MacArthur argues that repentance is not merely a synonym for faith; it is not merely shame or sorrow for sin; it is not merely a human work; it is not a presalvation attempt to set one's life in order; it is not simply a mental activity; and it is not a one-time act.
• It is not merely a change of mind or a new perspective on who He was.
  
• It is not a synonym for faith.
•  John MacArthur argues that repentance is not simply a synonym for faith.  While the Greek word literally means a change of mind, "biblically its meaning does not not stop there.  As metanoia is used in the New Testament, it always peaks of a change of purpose, and specifically a turning from sin.  In the sense Jesus used it, repentance calls for a repudiation of the old life and a turning to God for salvation."  (The Gospel According to Jesus, 177-178.)
• It is not merely shame or sorrow for sin. 
• MacArthur notes that according to 1 Thessalonians 1:9 repentance involves three elements:  a turning to God, a turning from evil, and the intent to serve God.  "No change of mind can be called true repentance if it does not include all three elements.  The simple but all too often overlooked fact is that a true change of mind will necessarily result in a change of behavior."  (The Gospel According to Jesus, 178.)
• Although it always involves an element of remorse, "it is a redirection of the human will, a purposeful decision to forsake all unrighteousness and pursue righteousness instead."  
• It is not merely a human work.
• "It is, like every element of redemption, a sovereignly bestowed gift of God."
• Acts 11:18; 2 Tim 2:25
• It is not a presalvation attempt to set one's life in order.
• MacArthur adds, "Above all, repentance is not a presalvation attempt to set one's life in order.  The call to repentance is not a command to make sin right before turning to Christ in faith.  Rather, it is a command to recognize one's lawlessness and hate it, to turn one's back on it and flee to Christ, embracing Him with wholehearted devotion."  (The Gospel According to Jesus, 179.)
• It is not simply a mental activity.
• "Genuine repentance involves the intellect, emotions, and will."
• Geerhardus Vos wrote, "Our Lord's idea of repentance is as profound and comprehensive as his conception of righteousness.  Of the three words that are used in the Greek Gospels to describe the process, one emphasizes the emotional element of regret, sorrow over the past evil course of life, metamelomai; Mt 21:29-32; a second expresses reversal of the entire mental attitude, metanoeo, Mt 12:41, Lk 11:32; 15:7, 10; the third denotes a change in the direction of life, one goal being substituted for another, epistrephomai; Mt 13:15 (and parallels); Lk 17:4; 22:32.  Repentance is not limited to nay single faculty of the mind: it engages the entire man, intellect, will and affections....  Against, in the new life which follows repentance the absolute supremacy of God is the controlling principle.  He who repents turns away from the service of mammon and self to the service of God."  (The Kingdom of God and the Church, 92-93.)
• MacArthur adds,
•  "Intellectually, repentance begins with a recognition of sin -- the understanding that we are sinners, that our sin is an affront to a holy God, and more precisely, that we are personally responsible for our own guilt.  The repentance that leads to salvation must also include a recognition of who Christ is along with some understanding of His right to govern people's lives."
• "Emotionally, genuine repentance often accompanies an overwhelming sense of sorrow.  This sorrow in and of itself is not repentance; one can be sorry or ashamed without being truly repentant.  Judas, for example, felt remorse, but he was not repentant.  The rich young ruler went away sorrowful, but he was not repentant.  Nevertheless, sorrow can lead to genuine repentance (2 Cor 7:10).  It is difficult to imagine a true repentance that does not include at least an element of contrition -- not sorrow for getting caught; not sadness because of the consequences; but a sense of anguish at having sinned against God."
• "Volitionally, repentance involves a change of direction, a transformation of the will.  Far from being only a change of mind, it constitutes a willingness -- more accurately, a determination -- to abandon stubborn disobedience and surrender the will to Christ.  As such, genuine repentance will inevitably result in a change of behavior.  The behavior change is not itself repentance, but it is the fruit repentance will certainly bear.  Where there is no observable difference in conduct, there can be no confidence that repentance has taken place."
• D. Martyn Lloyd-Jones wrote, "Repentance means that you realize that you are a guilty, vile sinner in the presence of God, that you deserve the wrath and punishment of God, that you are hell-bound.  It means that you begin to realize that this thing called sin is in you, that you long to get rid of it, and that you turn your back on it in every shape and form.  You renounce the world whatever the cost, the world in its mind and outlook as well as its practice, and you deny yourself, and take up the cross and go after Christ.  Your nearest and dearest, and the whole world, may call you a fool, or say you have religious mania.  You may have to suffer financially, but it makes no difference.  That is repentance."  (Studies in the Sermon on the Mount.)
•  It is not a one-time act.
• "The repentance that takes place at conversion begins a progressive, lifelong process of confession.  This active, continuous attitude of repentance produces the poverty of spirit, mourning, and meekness Jesus spoke of in the Beatitudes (Mt 5:3-6).  It is the mark of every true believer."  
• RC Sproul wrote, "This change of mind is not a mere switching of minor opinions, but of the entire direction of one’s life. It involves a radical turning from sin and to Christ."  (Sproul, Essential Truths of the Christian Faith, Chapter 68.)
• AH Strong says that repentance has three elements:  (Systematic Theology, pp 834-835.)
  
• "An intellectual element,—change of view—recognition of sin as involving personal guilt, defilement, and helplessness... True repentance takes God’s part against ourselves, has sympathy with God, feels how unworthily the Ruler, Father, Friend of men has been treated. It does not ask, “What will my sin bring to me?” but, “What does my sin mean to God?"
• "An emotional element,—change of feeling—sorrow for sin as committed against goodness and justice, and therefore hateful to God, and hateful in itself."  
• "A voluntary element,—change of purpose—inward turning from sin and disposition to seek pardon and cleansing (Ps. 51:5, 7, 10; Jer. 25:5)."
• AH Strong distinguishes between repentance and its fruits.  "That repentance, in each and all of its aspects, is wholly an inward act, not to be confounded with the change of life which proceeds from it.  True repentance is indeed manifested and evidenced by confession of sin before God (Luke 18:13), and by reparation for wrongs done to men (Luke 19:8). But these do not constitute repentance; they are rather fruits of repentance. Between ‘repentance’ and ‘fruit worthy of repentance,’ Scripture plainly distinguishes (Mat. 3:8)... Fruit worthy of repentance, or fruits meet for repentance, are: 1. Confession of sin; 2. Surrender to Christ; 3. Turning from sin; 4. Reparation for wrong doing; 5. Right moral conduct; 6. Profession of Christian faith."  (Systematic Theology, pp 834-835.)
• William Evans writes about the threefold idea involved in true repentance: (Evans, The Great Doctrines of the Bible, pp 139-140.)
  
• As touching the intellect:
• It is a change in our view and attitude toward sin and righteousness.  
• As touching the emotions:
• "Just how much emotion is necessary to true repentance no one can definitely say. But that a certain amount of heart movement, even though it be not accompanied with a flood of tears, or even a single tear, accompanies all true repentance is evident from the use of this word."
• As touching the will and disposition.  
• "The prodigal said, 'I will arise … and he arose' (Luke 15:18, 20). He not only thought upon his ways, and felt sorry because of them, but he turned his steps in the direction of home. So that in a very real sense repentance is a crisis with a changed experience in view. Repentance is not only a heart broken for sin, but from sin also. We must forsake what we would have God remit."
  

 The promise of repentance:

• The Reformation Study Bible's note on repentance says, "When repentance is offered to God in a spirit of true contrition, He promises to forgive us and to restore us to fellowship with Him...  (1 Jn 1:19)." 
  

What does repentance look like?

• JI Packer writes about the process of repentance: (JI Packer, Rediscovering Holiness, 123.)
• The process of repentance can be alliteratively analyzed under the following headings:
• Realistic recognition that one has disobeyed and failed God, doing wrong instead of doing right.
• "True repentance only begins when one passes out of what the Bible sees as self-deception, and modern counselors call denial, into what the Bible calls conviction.”
• Regretful remorse at the dishonor one had done to the God one is learning to love and wanting to serve. 
• “This is the mark of the contrite heart (Ps 51:17; Is 57:15).  The Middle Ages drew a useful distinction between attrition and contrition (regret for sin prompted by fear for oneself and by love for God respectively; the latter leading to true repentance while the former fails to do so).”   
  
• Reverent requesting of God’s pardon, cleansing of conscience, and help to not lapse in the same way again. 
• Resolute renunciation of the sins in question, with deliberate thought as to how to keep clear of them and live right for the future. 
• Requisite restitution to any who have suffered material loss through one’s wrongdoing. 
• An alternate alliteration: 
• Discerning the perversity, folly, and guilt of what one has done; 
• Desiring to find forgiveness, abandon the sin, and live a God-pleasing life from now on; 
• Deciding to ask for forgiveness and power to change; 
• Dealing with God accordingly; 
• Demonstrating whether by testimony and confession or by changed behavior or by both together, that one has left one’s sin behind.   
  
• The MacArthur Study Bible (2 Cor 7:11) describes the process of repentance:  "This verse provides a look at how genuine repentance will manifest itself in one’s attitudes.  
• earnestness. It is the initial reaction of true repentance to eagerly and aggressively pursue righteousness. This is an attitude that ends indifference to sin and complacency about evil and deception.  
• what vindication of yourselves. A desire to clear one’s name of the stigma that accompanies sin. The repentant sinner restores the trust and confidence of others by making his genuine repentance known.  
• indignation. Often associated with righteous indignation and holy anger. Repentance leads to anger over one’s sin and displeasure at the shame it has brought on the Lord’s name and His people. 
• fear. This is reverence toward God, who is the One most offended by sin. Repentance leads to a healthy fear of the One who chastens and judges sin. 
• longing. This could be translated “yearning,” and refers to the desire of the repentant sinner to restore the relationship with the one who was sinned against.  
• zeal. This refers to loving someone or something so much that one hates anyone or anything that harms the object of this love (see note on v. 7).  
• avenging of wrong. This refers to the desire to see justice done. The repentant sinner no longer tries to protect himself; he wants to see the sin avenged no matter what it might cost him. 
• to be innocent in the matter. The essence of repentance is an aggressive pursuit of holiness, which was characteristic of the Corinthians. The Gr. word for “innocent” means “pure” or “holy.” They demonstrated the integrity of their repentance by their purity."
• The Puritan Thomas Watson describes the seven fruits of repentance in his book "Doctrine of Repentance": 
• 1) Earnestness. The Greek word signifies a solicitous diligence or careful shunning all temptations to sin. The true penitent flies from sin, as Moses did from the serpent.
• 2) Eagerness to clear yourselves. The Greek word is "apology".the repenting soul will not let sin lie festering in his conscience but judges himself for his sin.
• 3) Indignation. He who repents of sin, his spirit rises against it, as one's blood rises at the sight of him whom he mortally hates.
• 4) Alarm. A tender heart is ever a trembling heart.The repenting soul is full of fear. He is afraid to lose God's favor which is better than life. He is afraid he should, for lack of diligence, come short of salvation. He is afraid lest, after his heart has been soft, the waters of repentance should freeze and he should harden in sin again.A repenting person fears and sins not; a graceless person sins and fears not.
• 5) Longing. As sauce sharpens the appetite, so the bitter herbs of repentance sharpen desire. But what does the penitent desire? He desires more power against sin and to be released from it.
• 6) Zeal. Desire and zeal are fitly put together to show that true desire puts forth itself in zealous endeavor. Zeal, encountering difficulty—is emboldened by opposition and tramples upon danger. Zeal makes a repenting soul persist in godly sorrow against all discouragements and oppositions whatever. Zeal carries a man above himself for God's glory.Zeal animates spirit and duty. It causes fervency in religion, which is as fire to the sacrifice (Romans 12:11). As fear is a bridle to sin—so zeal is a spur to duty.
• 7) Readiness to see justice done. A true penitent pursues his sins with a holy malice. He seeks the death of them as Samson was avenged on the Philistines for his two eyes.
• The Jewish rabbis held that Isaiah 1:16-17 described nine activities related to repentance.  John MacArthur says, "Note carefully the progression:  beginning internally with a cleansing, repentance then manifests itself in attitudes and actions." (John MacArthur, The Gospel According to Jesus, 181.)
• Wash yourselves.
• Cleanse yourselves.
• Remove your evil deeds from my sight.
• Stop doing evil.
• Learn to do what is good.
• Pursue justice.
• Correct the oppressor.
• Defend the rights of the fatherless.
• Plead the widow's cause.
• Richard Watson wrote, "Repentance consists in contrition, or a sincere sorrow for sin... a penitent sinner feels regret and sorrow because he has offended God and injured his fellow-men."  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Richard Watson wrote that contrition [godly sorrow] which is a part of repentance implies a clear discovery of the great evil of sin.  "'Fools make a mock at sin,' but to those who are truly of a contrite spirit it appears to be a great and terrible evil, fraught with consequences of the most dreadful nature. They see that sin is an injury done to God; that every transgression of his holy law is an open and causeless affront to his infinite authority. Nor will they fail to recollect that this exalted being is their own supreme benefactor, and that every blessing which they receive comes “down from the Father of lights.” With this consideration in view they will be deeply pained by a sense of their ingratitude. They see that sin is the cause, either directly or indirectly, of all the sufferings that exist throughout the world; that it entails on human life a thousand ills, and plunges the soul into eternal ruin. They see, too, the injury which sin has done to themselves; that it has degraded them beneath the proper level of rational beings; that it has occupied their noble faculties only in such pursuits as are unworthy and mischievous; that it has rendered them justly loathsome in the sight of God, and contemptible in the eyes of all his holy creatures; and that it exposes them to eternal perdition."  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Richard Watson wrote that true contrition will also lead to "free confession.  This is the first, the proper, and the natural language of true penitence."  Ps 51:3; Ps 40:12; Lk 18:13.  (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.)
• Richard Watson wrote that "repentance includes reformation.--Without this there can be no repentance to salvation."  Is 55:7 (A Complete System of Christian Theology: A Concise, Comprehensive, and Systematic View of the Evidences, Doctrines, Morals and Institutions of Christianity, pp 471–472.) 
• In his book The Doctrine of Repentance, Thomas Watson says the nature of repentance is made up of six special ingredients:
• Sight of sin.  
• "Before a man can come to Christ -- he must first come to himself.  a man must first recognize and consider what his sin is, and know the plague of his heart, before he can be duly humbled for it... Sin must first be seen before it can be wept for.  Hence I infer that where there is no sight of sin, there can be no repentance."
  
• Sorrow for sin.
• Ps 51:17
• 2 Cor 7:9 
• There are six qualifications of godly sorrow:
• It is internal.  It is a sorrow of the heart; it is not merely on the surface.  And it is a sorrow for heart-sins -- things like pride and lust -- not just external sins that others notice.
• It is sincere.  "It is sorrow for the offense rather than for the punishment.  God's law has been infringed and his love abused. This melts the soul in tears. A man may be sorry—yet not repent. A thief is sorry when he is caught, not because he stole—but because he has to pay the penalty! Hypocrites grieve only for the bitter consequence of sin. Their eyes never pour out tears—except when God's judgments are approaching. Pharaoh was more troubled for the frogs—than for his sin.Godly sorrow, however, is chiefly for the trespass against God—so that even if there were no conscience to smite, no devil to accuse, no hell to punish—yet the soul would still be grieved because of the offense done to God."
• It is always intermixed with faith.  It is the faith that God will forgive.  
• It is a great sorrow.  How great must sorrow for sin be?
• It must be as great as for any worldly loss, such as the loss of a loved one.
  
• It should be so great as to swallow up all other sorrow, "as when the pain of the kidney-stone and gout meet -- the pain of the kidney stone swallows up the pain of the gout."
• It must be so great that it makes us willing to let go of those sins which brought in the greatest income of profit or delight.
• It is in some cases joined with restitution. Num 5:7; Lk 19:8
• It is abiding.  It's not a few tears shed in a sermon, and then gone for lunch.  It "frequently returns to you." 
  
• Confession of sin.
• "Sorrow is such a vehement passion—that it will have vent. It vents itself at the eyes by weeping, and at the tongue by confession."
• "When we come before God, we must accuse ourselves... The humble sinner does more than accuse himself; he, as it were, sits in judgment and passes sentence upon himself. He confesses that he has deserved to be bound over to the wrath of God."
  
• Shame for sin.
• "The repenting prodigal was so ashamed of his sinfulness, that he thought himself not worthy to be called a son any more (Luke 15:21)."
  
• Hatred for sin.
• Turning from sin.  That the turning from sin be rightly qualified, these few things are requisite:
• It must be a turning from sin with the heart.  
• It must be a turning from all sin.
• It must be a turning from sin up a spiritual ground -- out of love to God. 
  
• It must be such a turning from sin, and a turning to God.
• True turning from sin is such a turn -- as has no return.  
• In his book on The Lord's Prayer, Thomas Watson wrote about the three main ingredients in true repentance that are necessary before forgiveness:
• Contrition.  Brokenness of heart. 
  
• Confession.  Ps 51:4; 1 Jn 1:9
  
• Conversion.  Turning from sin, and turning to God.  Acts 20:21; Is 55:7.  "The prodigal not only left his harlots, but arose and went to his father (Lk 15:18)."  

 Why does Jesus demand repentance?  

• Lk 5:32
  
• John Piper says the reason we are required to repent is that sin is an assault on God.  In the parable of the prodigal son, the young man "squandered his property in reckless living... [and] devoured [it] with prostitutes" (Lk 15:13, 30).  But when he repent he says, "Father, I have sinned against heaven and before you."  Therefore, sin is not just humanly harmful, it is an offense against God.  (What Jesus Demands From The World, 41.)
• Thomas Watson gives several reasons (The Doctrine of Repentance):
• God's sovereign command.  Acts 17:30
• The pure nature of God denies communion with an impenitent creature.  "It is inconsistent with the sanctity of God's nature to pardon a sinner while he is in the act of rebellion."  Is 1:16-20; 2 Cor 6:14
  
• Sinners continuing in impenitence are out of Christ's commission.  "A king pardons rebels if they repent and yield themselves to the mercy of their prince, but not if they persist in open defiance."  Is 61:1; Acts 5:31
• We have been sin wronged God.
• If God should save men without repentance, making no distinction, then by this rule he must save all, not only men, but all devils. 
  

 Who needs repentance?

• Everyone.  Lk 24:46-47
• John Piper points to the time when a group of people told Jesus about two calamities.  "Innocent people had been killed by Pilate's massacre and by the fall of the tow of Siloam (Lk 13:1-4).  Jesus took the occasion to warn even the bearers of the news:  'Unless you repent, you will all likewise perish' (Lk 13:5).  In other words, don't think calamities mean that some people are sinners in need of repentance and others aren't.  All need repentance."  (What Jesus Demands From The World, 42.)
• Piper points out that in Luke 5:32 when Jesus said, "I have not come to call the righteous but sinners to repentance," he didn't mean that only some people are sinners who need to repent.  Instead, there are those who realize they need to repent, and those who don't.  But all need to repent.   (What Jesus Demands From The World, 42.)

Repentance is urgent:

• Luke 13:5 "No, I tell you; but unless you repent, you will all perish as well.” 
• John Piper wrote, "What did he mean by perish?  He meant that the final judgment of God will fall on those who don't repent... Jesus, the Son of God, is warning people of the judgment to come and is offering escape if we will repent."  (What Jesus Demands From The World, 43.)
• John Piper wrote, "The gospel -- the good news -- is that the rule of God has arrived in Jesus to save sinners before the kingdom arrives at his second coming judgment." 

What is the fruit of repentance?

• John Piper says that according to Luke 3:8-11 "repenting is what happens inside of us.  Then this change leads to the fruits of new behavior.  Repentance is not the new deeds, but the inward change that bears the fruit of new deeds."  (What Jesus Demands From The World, 41.)
• This question was posed to John the Baptist in Lk 3:10.  his answer is found in verses 13-14.
• John MacArthur writes, "In other words, there must be a sincere change in one's lifestyle.  A person who has genuinely repented will stop doing evil and begin to live righteously.  Along with a change of mind and attitude, true repentance will begin to produce a change in conduct."  (John MacArthur, The Gospel According to Jesus, 182.)
• Acts 26:19-20
• The Complete Word Study Dictionary: New Testament says, "As in the preaching of John the Baptist (Matt. 3:8), repentance is expected to manifest itself in conduct (Acts 26:20)."
   

This is the same message that John the Baptist preached.  Mt 3:2; Mk 1:4

This is Jesus' first sermon, and His first command.   

The Old Testament prophets preached a message of repentance.

Isaiah 1:16-18

      16 “Wash yourselves. Cleanse yourselves.
      Remove your evil deeds from my sight.
      Stop doing evil.
      17 Learn to do what is good.
      Pursue justice.
      Correct the oppressor.
      Defend the rights of the fatherless.
      Plead the widow’s cause.
      18 “Come, let’s settle this,”
      says the LORD.
      “Though your sins are scarlet,
      they will be as white as snow;
      though they are crimson red,
      they will be like wool. 

 Ezekiel 33:18-19 18 When a righteous person turns from his righteousness and commits injustice, he will die for it. 19 But if a wicked person turns from his wickedness and does what is just and right, he will live because of it.

2 Chronicles 7:14 and my people, who bear my name, humble themselves, pray and seek my face, and turn from their evil ways, then I will hear from heaven, forgive their sin, and heal their land.

Isaiah 55:6-7

      6 Seek the LORD while he may be found;
      call to him while he is near.
      7 Let the wicked one abandon his way
      and the sinful one his thoughts;
      let him return to the LORD,
      so he may have compassion on him,
      and to our God, for he will freely forgive.

Jonah 3:10 God saw their actions—that they had turned from their evil ways—so God relented from the disaster he had threatened them with. And he did not do it.

because

The remainder of the verse provides the reason repentance is both imperative and urgent.  The kingdom of heaven is near.  If you want to enter the kingdom you must repent.  If you want a right relationship with the King, you must repent of anything that offends Him. 

the kingdom of heaven is near

Matthew is the only author who uses the term "kingdom of heaven."  The other authors of the New Testament call it the kingdom of God.  They both refer to the same thing.  

The NIV Study Bible (Mt 3:2) says, "A phrase found only in Matthew, where it occurs 33 times. See Introduction: Recipients. Mark and Luke refer to “the kingdom of God,” a term Matthew uses only four times (see note on Mk 11:30). The “kingdom of heaven/God” in the preaching of Jesus as recounted in the Gospels is the reign of God that he brings about through Jesus Christ—i.e., the establishment of God’s rule in the hearts and lives of his people, the overcoming of all the forces of evil, the removal from the world of all the consequences of sin—including death and all that diminishes life—and the creation of a new order of righteousness and peace. The idea of God’s kingdom is central to Jesus’ teaching and is mentioned 50 times in Matthew alone." 

The Reformation Study Bible (Mt 3:2) says, "In Matthew, “heaven” stands for the divine sovereign who rules in heaven (cf. Luke 15:18). The kingdom or the reign of God is what the OT prophets awaited: God’s display of His sovereignty in the redemption of His people and the destruction of His enemies. John and Jesus proclaim that the time of waiting is over and the king Himself has come."

The CSB Study Bible (Mt 3:2) says, "The kingdom is defined as the rule that God exercises through the person, work, and teachings of Jesus."

The NLT Study Bible (Mt 4:17) says that the word "is near" means "has coming, or is coming soon." 

The kingdom of heaven is near because the God-King, Jesus, has come to earth.