In the previous chapter, we examined Saving Faith—the hand that reaches out to rest on Christ alone. But the Bible rarely speaks of faith in isolation. Jesus began His ministry with a dual command: “Repent and believe in the gospel” (Mark 1:15). Faith and repentance are the twin graces of conversion. You cannot turn toward Christ without turning away from sin.
However, where does repentance fit in the logic of salvation? Is it a pre-condition we must meet before God will justify us? The Westminster divines offer a careful, biblical answer. They position Repentance not as the cause of our justification, but as a vital part of our Sanctification. In the Ordo Salutis (Order of Salvation), repentance flows from a heart that has already been renewed by the Spirit and embraced the mercy of God. We do not repent in order to be pardoned; we repent because we have seen the pardon available in Christ.
The Confession teaches that repentance is an evangelical grace wherein a sinner, seeing both the filthiness of his sin and the mercy of God in Christ, turns from his sin to God with full purpose of obedience; that while it is not the cause of pardon, it is necessary for salvation; and that it must be particular, confessing specific sins to God and to those we have offended.
What is True Repentance? (WCF 15.1–15.2)
The Confession defines repentance as an “evangelical grace.” This means it is a gift of the Gospel, not a work of the Law. It is something the Spirit works in us.
The divines provide a brilliant psychological profile of true repentance, distinguishing it from mere regret or fear of punishment (often called “legal repentance”). True “evangelical repentance” involves three steps:
- Sight and Sense: The sinner sees his sin. But he sees more than just the “danger” (hell); he sees the “filthiness and odiousness of his sins, as contrary to the holy nature and righteous law of God.” He is not just afraid of the Judge; he is heartbroken that he has offended his Father.
- Apprehension of Mercy: This is crucial. Judas had remorse, but he despaired. True repentance looks at the sin, but then looks at “His mercy in Christ.” You cannot truly repent if you think God hates you; you only repent when you see that He is willing to forgive.
- Turning: This leads to the action. He “so grieves for, and hates his sins, as to turn from them all unto God.” Sorrow is not enough; there must be a change of direction, “purposing and endeavouring to walk with Him in all the ways of His commandments.”
Repentance and Justification (WCF 15.3)
Here the Confession guards the doctrine of Justification by Faith Alone. If repentance were the ground of our pardon, we would be saved by works (our turning). Therefore, the divines state clearly: “Repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof.”
Repentance pays for nothing. Only Christ pays. Pardon is “the act of God’s free grace in Christ.”
However, we must not swing to the other extreme (Antinomianism). While repentance is not the cause of salvation, it is “of such necessity to all sinners, that none may expect pardon without it.” You cannot be justified and remain a lover of sin. Repentance is the inevitable fruit of a justified life—it is the heartbeat of our Sanctification. Because we are legally right with God, we essentially and necessarily begin the lifelong process of turning away from the sin He hates.
The Magnitude of Sin (WCF 15.4)
This paragraph crushes both presumption and despair.
- Against Presumption: “There is no sin so small, but it deserves damnation.” We cannot shrug off “little” white lies. Every sin is cosmic treason against a holy God.
- Against Despair: “There is no sin so great, that it can bring damnation upon those who truly repent.” Whether you are a murderer like David or a persecutor like Paul, the blood of Christ is sufficient. There is no pit so deep that God’s grace is not deeper still.
Particularity and Confession (WCF 15.5–15.6)
Finally, the Confession moves from theory to practice. It is easy to pray, “Lord, forgive me for I am a sinner.” It is much harder to say, “Lord, forgive me for snapping at my wife in anger this morning.” The divines insist that “Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly.”
This involves Confession.
- To God: Every man is bound to make “private confession of his sins to God.” This is the regular rhythm of the Christian life (1 John 1:9).
- To Men: If our sin is public or hurts another (“scandalizeth his brother”), we must be willing to declare our repentance “to those that are offended.” Reconciliation with God requires a willingness to seek reconciliation with our neighbor.
Conclusion
Repentance is not a one-time event at the beginning of the Christian life; it is the lifestyle of the believer. As Luther famously said in his first thesis, “When our Lord and Master Jesus Christ said, ‘Repent,’ he willed the entire life of believers to be one of repentance.” It is a sweet grace, for it is the process by which we turn our backs on the things that kill us and turn our faces toward the God who loves us.
Key Terms
- Evangelical Repentance: A godly sorrow for sin that arises from a view of God’s mercy in Christ and leads to a hatred of sin and a turning toward holiness.
- Legal Repentance: A worldly sorrow arising only from the fear of punishment or consequences, without a change of heart or love for God (e.g., Judas, Esau).
- Ordo Salutis (Order of Salvation): The logical order of the application of redemption. In Reformed theology, repentance is viewed as a fruit of faith and a part of sanctification, following justification logically (though occurring simultaneously in the believer’s experience).
- Attrition vs. Contrition: Attrition is regret due to fear of punishment; Contrition is sorrow due to love for God and hatred of the sin itself. True repentance requires contrition.