Yet while they superstitiously cling to the joining together of syllables, they disregard the meaning that binds these words together. For when this topic is rightly understood it will better appear how man is justified by faith alone, and simple pardon; nevertheless actual holiness of life, so to speak, is not separated from free imputation of righteousness. 1:1617, cf. By inviting them to repentance, he admonished them to recognize that they were sinners, and their all was condemned before the Lord, that they might with all their hearts desire the mortification of their flesh, and a new rebirth in the Spirit. Next is excuse, which in this passage does not signify a defense whereby the sinner, in order to escape Gods judgment, either denies that he has offended or extenuates his fault; but rather purification, which relies more on asking pardon than on confidence in ones own cause. Not only is it fitting to confess those sins which we commit daily, but graver offenses ought to draw us further and recall to our minds those which seem long since buried. Yet we must note that this condition is not so laid down as if our repentance were the basis of our deserving pardon, but rather, because the Lord has determined to have pity on men to the end that they may repent, he indicates in what direction men should proceed if they wish to obtain grace. Also, in another passage, he undertakes such an investigation of his past life as to implore Gods mercy for the sins of his youth [Psalm 15:7]. 11. On the other hand, he hardens and he thunders against the reprobate, whose impiety is unforgivable.

The second point was our statement that repentance proceeds from an earnest fear of God. With good reason, the sum of the gospel is held to consist in repentance and forgiveness of sins [Luke 24:47; Acts 5:31]. 6:6 p.], that the corruption of original nature may no longer thrive.

F115 But although they do not place the force of repentance in them my readers will pardon me if I say what I think it seems to me that they depend too much upon such exercises. "Vivification" they understand as the consolation that arises out of faith.

Lastly, there is avenging. For the more severe we are toward ourselves, and the more sharply we examine our own sins, the more we ought to hope that God is favorable and merciful toward us. Perhaps some have been deceived by the fact that many are overwhelmed by qualms of conscience or compelled to obedience before they are imbued with the knowledge of grace, nay, even taste it. Not that repentance, properly speaking, is the cause of salvation, but because it is already seen to be inseparable from faith and from Gods mercy, when, as Isaiah testifies, a redeemer will come to Zion, and to those in Jacob who turn back from iniquity [ Isaiah 59:20]. 26:75; Luke 22:62], but he did not cease to hope.

The meaning is that, departing from ourselves, we turn to God, and having taken off our former mind, we put on a new. For nothing more readily happens to fearful consciences than falling into despair. Eph. At least let it be deprived of mastery. Moreover, we ought to note that the repentance which we are enjoined constantly to practice differs from that repentance which, as it were, arouses from death those who have either shamefully fallen or with unbridled vices cast themselves into sinning, or have thrown off Gods yoke by some sort of rebellion.

24:10].

4:4] as "true holiness and righteousness" [cf. Surely then, at last, we shall prove that our drowsiness has been shaken from us, if we seek from God a release by groaning under our burden, by bewailing our evil deeds.

a John, a messenger sent before the face of Christ to prepare his ways [ Matthew 11:10], proclaimed: Repent, for the Kingdom of Heaven has come near [ Matthew 3:2; 4:17, Vg.].

Improve yourself, find your inspiration, share with friends, John Calvin (2004).

Circumcise yourselves to the Lord, and remove the foreskin of your hearts" [vs. 1, 34]. Now these words, if only they have a right interpretation, express well enough the force of repentance; but when they understand vivification as the happiness that the mind receives after its perturbation and fear have been quieted, I do not agree. I am speaking concerning a public fast, for the life of the godly ought to be tempered with frugality and sobriety that throughout its course a sort of perpetual fasting may appear.

Vol 3 pages 76-86. Because he had prophesied that the Jews were threatened with a very great disaster, he counseled them to forestall the wrath of God; not only by repenting, but also by manifesting their sorrow. Just as children who are not froward, while they recognize and confess their errors, plead for pardon, and to obtain it, testify in whatever way they can that they have not at all abandoned that reverence which they owe their parents. 4: "If you return, O Israel," says the Lord, "return to me. Plow up your arable land and do not sow among thorns. It seems to me that he has used the word longing to express that diligence in doing our duty and that readiness to obey to which recognition of our sins ought especially to summon us.

For when they recall man from evil, they demand the destruction of the whole flesh, which is full of evil and of perversity. But he teaches that apostasy deserves no excuse, so that it is no wonder God avenges such sacrilegious contempt of himself with inexorable rigor. Accordingly, we are restored by this regeneration through the benefit of Christ into the righteousness of God; from which we had fallen through Adam. But before we go farther, it will be useful to explain more clearly the definition that we have laid down. It would be incredible that a man's mind should fall into such madness, if they did not openly and haughtily blab this dogma of theirs. Therefore their repentance was nothing but a sort of entryway of hell, which they had already entered in this life, and had begun to undergo punishment before the wrath of God's majesty. First, he has been given to us for sanctification in order that he may bring us, purged of uncleanness and defilement, into obedience to God's righteousness. Therefore, there will now be no difference between fornication and chastity, integrity and cunning, truth and falsehood, fair dealing and extortion. Indeed, we label "sin" that very depravity which begets in us desires of this sort. By the word fear Paul means that trembling which is produced in our minds as often as we consider both what we deserve and how dreadful is the severity of Gods wrath toward sinners.

For if we were not sharply pricked, the slothfulness of our flesh could not be corrected. Or, if you would have the matter summed up in fewer words, we teach that all human desires are evil, and charge them with sinnot in that they are natural, but because they are inordinate. 2. This obedience cannot stand except when the inordinate desires to which these men would slacken the reins have been tamed and subjugated. This statement we refer to the guilt of sin, rather than to the very substance of sin. 38:2]. Therefore, the depravity of our nature compels God to use severity in threatening us. Indeed, the very word "mortification" warns us how difficult it is to forget our previous nature. There follows indignation, when the sinner moans inwardly with himself, finds fault with himself, and is angry with himself, while recognizing his own perversity and his own ungratefulness toward God. 15:30], and Judas [Matt. Those who claim that inordinate desire is no sin commonly quote James' saying by way of objection: "Desire after it has conceived, gives birth to sin" [James 1:15]. For just as an accused man is wont to present himself as a suppliant with long beard, uncombed hair, and mourners clothing to move the judge to mercy; so it behooved them when arraigned before the judgment seat of God to beg, in their miserable condition, that his severity be averted.

And the passage from Joel will contribute no little to the understanding of the rest: Rend your hearts and not your garments [Joel 2:13]. This delusion of theirs must be removed. Such persons have never known the power of repentance, band are moved to feel this way by an unduly slight argument. Now this is not to deny a place for growth; rather I say, the closer any man comes to the likeness of God, the more the image of God shines in him.

Likewise, "Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil; learn to do good; seek judgment; help the oppressed." 20. 12:13, 16]. And if any man will wisely weigh this matter, he will agree with me, I trust, that they have in two respects gone beyond measure. They also admit that the saints are as yet so bound by that disease of concupiscence that they cannot withstand being at times tickled and incited either to lust or to avarice or to ambition, or to other vices. OUTWARD AND INWARD REPENTANCE b Now we can understand the nature of the fruits of repentance: c the duties of piety toward God, of charity toward men, and in the whole of life, holiness and purity. Yet, when we refer the origin of repentance to faith we do not imagine some space of time during which it brings it to birth; but we mean to show that a man cannot apply himself seriously to repentance without knowing himself to belong to God. Again, Seek the Lord while he can be found, call upon him while he is near; let the wicked man forsake his way and the unrighteousness of his thoughts; let him return to the Lord, and he will have mercy upon him. [ Isaiah 55:6-7 p.] Likewise, Turn again, and repent, that your sins may be blotted out. [ Acts 3:19.] Inasmuch as conversion begins with dread and hatred of sin, the apostle makes "the sorrow according to God" the cause of repentance [2 Cor.

In the third place it remains for us to explain our statement that repentance consists of two parts: namely, mortification of the flesh and vivification of the spirit. 18:31]. Therefore, he says that from sorrowaccording to God [2 Corinthians 7:10] carefulness arises.

b Truly, they who are held by a real loathing of sin cannot do otherwise. To this also pertains the zeal that he joins directly to it, for it signifies an ardor by which we are aroused when those spurs are applied to us.

b(a)On this account, in my judgment, repentance can thus be well defined: it is the true turning of our life to God, a turning that arises from a pure and earnest fear of him; and it consists in the mortification of our flesh and of the old man, and in the vivification of the Spirit. All the greater is the depravity of that foul wrangler and apostate Staphylus, who babbles that I confuse the state of present life with heavenly glory when from Paul I interpret the image of God [2 Cor.

For it is not so much a turning to God as a confession of guilt, together with a beseeching of God to avert punishment and accusation. Thus, to repent in sackcloth and ashes [ Matthew 11:21; Luke 10:13] is only to evidence our self-displeasure when God is angry with us because of our grave offenses.

But what sort of Christ, I beseech you, do they devise for us? So the apostle teaches when he says: "Now we, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from glory to glory even as from the Spirit of the Lord" [2 Cor. Accordingly, we contend that they are vicious. I will not gather evidences from the prophets, wherein they sometimes scorn the follies of those who strive to appease God with ceremonies and show them to be mere laughingstocks, and at other times teach that outward uprightness of life is not the chief point of repentance, for God looks into mens hearts. Indeed, these prickings would not have sufficed against its dullness and blockishness had God not penetrated more deeply in unsheathing his rods.

Moses also, in calling it "circumcision of heart," searches the inmost emotions [Deut.

3:18]. And they can also be called inclinations joined with repentance.

Institutes of the Christian Religion (J. T. McNeill, Ed., F. L. Battles, Trans.) For no one ever hates sin unless he has previously been seized with a love of righteousness. There is, besides, an obstinacy that must be beaten down as if with hammers. "Such difference arises," they say, "from the curse of old Adam, from which we have been freed through Christ." 4:23, Vg.]. From this it also follows that we must shake off sloth and carelessness, and watch with intent minds lest, unaware, we be overwhelmed by the stratagems of our flesh.

Repentance as induced by the fear of God?

Forgiveness of sins is preached when men are taught that for them Christ became redemption, righteousness, b(a) salvation, and life [1 Corinthians 1:30], by whose name they are freely accounted righteous and innocent in Gods sight.

Matthew 9:13]. For often Scripture, in exhorting to repentance, means by it a kind of passage and resurrection from death to life. 3:2], do they not derive the reason for repenting from grace itself and the promise of salvation? But even though they cannot be separated, they ought to be distinguished. That is, when a man is laid low by the consciousness of sin and stricken by the fear of God, and afterward looks to the goodness of Godto his mercy, grace, salvation, which is through Christhe raises himself up, he takes heart, he recovers courage, and as it were, returns from death to life.

To be stirred by sudden emotions, to grasp in sense perception, to conceive in the mindare not these powers of the soul? God is undoubtedly ready to pardon whenever the sinner turns.

But if that carefulness of which we have previously spoken arises from fear, we see the bond by which these two are joined together. For Christians the Spirit of the Lord is not a disturbing apparition, which they have either brought forth in a dream or have received as fashioned by others. 36:8, 3, 27, conflated, Vg.]. Therefore, the Spirit, while he urges us to repentance, often recalls us now to the individual precepts of the law, now to the duties of the Second Table. But although perhaps sackcloth and ashes better fitted those times, it is certain that there will be a very suitable use among us for weeping and fasting whenever the Lord seems to threaten us with any ruin or calamity. I am speaking of very many of the Anabaptists, especially those who marvelously exult in being considered spiritual; and of their companions, the Jesuits, and like dregs. Let not what it bids be done. Only when it puts off its old nature does it bring forth the fruits of works in harmony with its renewal. Nor does this teaching disagree as much with that of Augustine as appears on the surface.

Indeed, God declares that he wills the conversion of all, and he directs exhortations to all in common. Any discussion of faith, therefore, that omitted these two topics would be barren and mutilated and well-nigh useless. Now, both repentance and forgiveness of sinsthat is, newness of life and free reconciliationare conferred on us by Christ, and both are attained by us through faith. Offended by the harshness in these passages, certain good men believed this to be a spurious letter, even though in every part it breathes an apostolic spirit. 1, pp.

3:2; 4:17]. An 'Establishment Orthodoxy' that Opposes Rival Orders is Inescapable. He says, Do judgment and righteousness, for salvation has come near. [ Isaiah 56:1 p.] Again, A redeemer will come to Zion, and to those in Jacob who repent of their sins. [ Isaiah 59:20.]

Another passage: "Ambrose called the law of sin 'iniquity,' the guilt of which was removed in baptism although it itself remains.

Vg.]. Repentance is the true turning of our life to God, a turning that arises from a pure and earnest fear of Him; and it consists in the mortification of the flesh and the renewing of the Spirit. What else is this than that they, weighed down and wearied by the burden of sins, should turn to the Lord and conceive a hope of forgiveness and salvation?

Both things happen to us by participation in Christ. Therefore, when these lay themselves open to vain and depraved thoughts, do they not show themselves to be in such degree empty of the love of God? But in the prophet that voice is bidden to begin with comfort and glad tidings [Isa.

: Complementarity and the Scandal of Father Rule, Three Questions The Disciples Asked Jesus, Making the Christian Life More Complicated Than It Needs To Be, Why Pro-Choicers Insist Pro-Life Arguments Are Religious, Total Depravity: A Critical Lesson in Seeing the Riches of Sovereign Grace, 10 Attributes of God Viewed through the Lens of Truth, Dont Put Your Faith in the Wrong Person, J. I. Packer and Our Search for the Stationmaster, 2 Inadequate Narratives: Sovereign Self and Oppressionism, Evangelical Denominations Act on Biblical Morality and Their Future, Thou Art Weighed in the Balances, and Art Found Wanting, The Theology of the Intellect and that of the Feelings, What Sola Scriptura Does and Does Not Mean, Book Review: "The Madness of Crowds" by Douglas Murray, Why Your Christian Friends Have Become LGBTQ Allies, Practical Meditations on the Lord's Prayer (eBook), Why Did Jesus Say, On This Rock I Will Build My Church? Christ, they say, and John in their preaching first urge the people to repentance,5 then add that the Kingdom of Heaven has come near [Matt. But between Augustine and us we can see that there is this difference of opinion: while he concedes that believers, as long as they dwell in mortal bodies, are so bound by inordinate desires that they are unable not to desire inordinately, yet he dare not call this disease "sin."

16. We accordingly teach that in the saints, until they are divested of mortal bodies, there is always sin; for in their flesh there resides that depravity of inordinate desiring which contends against righteousness. a Now the hatred of sin, which is the beginning of repentance, first gives us access to the knowledge of Christ, who reveals himself to none but poor and afflicted sinners, who groan, toil, are heavy-laden, hunger, thirst, and pine away with sorrow and misery b(a) [ Isaiah 61:1-3; Matthew 11:5, 28; Luke 4:18]. For he who is touched with a lively feeling of dissatisfaction with self because he has sinned against his God is at the same time aroused to diligence and attention, that he may escape from the devils snares, that he may better take precaution against his wiles, and that he may not afterward fall away from the governance of the Holy Spirit, nor be lulled into a sense of security.

The old writers often mention exercises of this sort when they discuss the fruits of repentance.

13.

Furthermore, when he is touched by any sense of the judgment of God (for the one straightway follows the other) he then lies stricken and overthrown; humbled and cast down he trembles; he becomes discouraged and despairs. In short, they so excuse themselves not to prove themselves righteous and innocent, but only to obtain pardon. As faith is not without hope, yet faith and hope are different things, so repentance and faith, although they are held together by a permanent bond, require to be joined rather than confused. Death to the Patriarchy? Rom.

For these are the characteristics of an afflicted mind: to be in squalor, groaning, and tears; to flee splendor and any sort of trappings; to depart from all delights. And also by this stratagem, whomever Satan sees overwhelmed by the fear of God he more and more submerges in that deep whirlpool of sorrow that they may never rise again.

REPENTANCE ACCORDING TO 2 CORINTHIANS 7:11 a.

For the hope of pardon is added like a goad, that men may not sluggishly lie in their sins. This expression we see frequently repeated by the prophets [Jer. Accordingly, Christ links it with mourning when he releases the apostles from need of it, until, deprived of his presence, they should be overwhelmed with grief [ Matthew 9:15]. This we have shown in another place, and Augustine proves it with unassailable reasoning.23 I have nothing to say about the fact that he uses the words "evil" and "sin," so that they who wish to cry out against us can cavil at those words; yet who will deny that opposition to God's law is evil? Therefore, the special repentance that is required only of certain ones whom the devil has wrenched from fear of God and entangled in deadly snares does not do away with the ordinary repentance to which corruption of nature compels us to give attention throughout our lives. Indeed, I am aware of the fact that the whole of conversion to God is understood under the term "repentance," and faith is not the least part of conversion; but in what sense this is so will very readily appear when its force and nature are explained. Accordingly, in the whole course of regeneration, we are with good reason called Gods handiwork, created for good works, which God prepared beforehand, that we should walk in them [ Ephesians 2:10, cf. Repentance is preached in the name of Christ when, through the teaching of the gospel, men hear that all their thoughts, all their inclinations, all their efforts, are corrupt and vicious.

All Rights Reserved. However, our immediate transition will be from faith to repentance. To distinguish them by some mark, they called one "repentance of the law."

Secondly, in inflicting punishments they were somewhat more rigid than the gentleness of the church would call for, as we shall have occasion to show in another place. When he was rebuked by Nathan, David acknowledged his sin of adultery, and he fell down before the Lord, but at the same time he awaited pardon [2 Sam.

But since we are contending only against those who accept this letter, it is easy to show how these statements do not at all support their error. Such, also, was Peter's own repentance; he wept bitterly indeed [Matt. 6:1, cf. Who will deny that hindrance to righteousness is sin?

He calls it "sorrow according to God" when we not only abhor punishment but hate and abominate sin itself, because we know that it displeases God.

For from "mortification" we infer that we are not conformed to the fear of God and do not learn the rudiments of piety, unless we are violently slain by the sword of the Spirit and brought to nought. 40:3]. (2011). Not at all. Who, in short, will not grant that guilt is involved wherever there is spiritual misery? Augustine as witness to the sinfulness of believers.

Whomsoever God wills to snatch from death, he quickens by the Spirit of regeneration. Moreover, we hold that they are inordinate because nothing pure or sincere can come forth from a corrupt and polluted nature. THE OUTWARD PRACTICE OF PENANCE MUST NOT BECOME THE CHIEF THING b Some persons, when they hear weeping, fasting, and ashes spoken of in various passages, and especially in Joel [ Joel 2:12], consider that repentance consists chiefly of fasting and weeping. But since all emotions of the flesh are hostility against God [cf. On this matter Bernards admonition is also useful: Sorrow for sins is necessary if it be not unremitting. Accordingly, we must strive toward repentance itself, devote ourselves to it throughout life, and pursue it to the very end if we would abide in Christ. You have an example of this in Deut., ch. That Spirit is no patron of murder, fornication, drunkenness, pride, contention, avarice, or fraud; but the author of love, modesty, sobriety, moderation, peace, temperance, truth. And truly, it could not happen otherwise than that the soul itself, stricken by dread of divine judgment, should act the part of an avenger in carrying out its own punishment.

For in this way we flee from God, who calls us to himself through repentance. But although they cannot be separated, they ought to be distinguished. When he causes some danger to appear, he announces that he is ready and, after a manner, armed for revenge. First, when we call it a "turning of life to God," we require a transformation, not only in outward works, but in the soul itself.

Therefore, believers, according to Isaiah, while they complain and grieve that they have been forsaken by God, set this as a sort of sign of reprobation, that their hearts have been hardened by him [ Isaiah 63:17].

a Plato sometimes says that the life of a philosopher is a meditation upon death; but we may more truly say that the life of a Christian man is a continual effort and exercise in the mortification of the flesh, till it is utterly slain, and Gods Spirit reigns in us. For while Christ the Lord and John preach in this manner: "Repent, for the Kingdom of Heaven is at hand" [Matt. For it would be vain for him gently to allure those who are asleep.

David teaches us this by his example. Rom. That comes to pass when the Spirit of God so imbues our souls, steeped in his holiness, with both new thoughts and feelings, that they can be rightly considered new. Therefore, we are very often enjoined to put off the old man, to renounce the world and the flesh, to bid our evil desires farewell, to be renewed in the spirit of our mind [Eph. Hence we read in the other Evangelists: John came preaching a baptism of repentance for the remission of sins [ Mark 1:4; Luke 3:3]. 130:4, Comm.

First, Paul speaks there as a man reborn [Rom. In order that believers may reach this goal, God assigns to them a race of repentance, which they are to run throughout their lives.

[Col. 3:10, cf. The prophet, wishing to express this change, bids whom he calls to repentance to get themselves a new heart [Ezek. Can true repentance stand, apart from faith?

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