Repentance is a central theme in biblical theology, as evidenced by the many references to it throughout both the Old and New Testaments.
In the Old Testament, repentance was required for restoration to God. A key example is 2 Chronicles 7:14:
If my people who are called by my name humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.
This article focuses especially on repentance in the New Testament and its relationship to salvation.
::::: Central to Jesus’s Teaching
In the New Testament, John the Baptist, the forerunner of Jesus, preached repentance as a prerequisite for preparing for the imminent coming of the kingdom of God and for forgiveness of sin (Matt. 3:1, 8; Mark 1:4).
Calls to repentance were central to Jesus’s ministry. In the Sermon on the Mount (Matt. 5–7), He taught that every area of life must be transformed in light of His kingdom. He consistently called sinners to repent (Luke 5:32), and in Luke 15:7, 10, He revealed that heaven rejoices over every sinner who repents. In His final commission before the ascension, Jesus emphasized that the message of repentance must accompany the proclamation of the cross and the resurrection (Luke 24:44–49).
The apostles followed the lead of the master teacher in this regard, preaching the necessity of repentance for forgiveness of sin (Acts 2:38, 3:19, 17:30, 20:21).
::::: The Nature of Repentance
Wayne Grudem accurately described the New Testament doctrine of repentance as “a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.”
The nature of repentance in relation to salvation becomes clearer when viewed in relation to faith, regeneration, union with Christ, sanctification, and the believer’s relationship to the offices of Christ.
The necessity of repentance for salvation does not undermine the biblical doctrine of justification by faith alone. Faith and repentance are two distinct yet inseparable aspects of conversion — faith is turning toward Christ, while repentance is turning away from a life of rebellion. As John Frame observes, faith and repentance are “two names for the same heart-attitude.”
This connection between faith and repentance is evident from the fact that the apostolic preaching sometimes summoned people to repent (Acts 2:38, 17:30, 26:20) but on other occasions to believe (Acts 13:38–41, 16:31). Thus, forgiveness of sins follows upon either repentance or faith (Acts 2:38, 3:19, 10:43). Repentance and faith, therefore, are simply two aspects of the same movement.
A survey of these passages shows that repentance is a moral act in which the whole person — spirit, mind, and will — turns in submission to God. It is an inner transformation of thoughts, affections, convictions, and desires.
The doctrine of regeneration shows that repentance is essential to salvation. Jesus’s statement that one “must be born again” to enter the kingdom points to a radical transformation. The Old Testament describes this transformation as God removing a heart of stone, giving a heart of flesh, and writing His law upon it (Jer. 31:31–33; Ezek. 36:26). Because the heart represents the core of a person’s being, this new birth is a miraculous work that fundamentally changes the entire person.
::::: Union with Christ and Sanctification
The believer’s union with Christ guarantees genuine repentance. Because union with Christ involves sharing in His death to sin and resurrection to new life, repentance inevitably follows. John Murray notes that repentance and faith are inseparable because both are gifts that flow from union with Christ and are applied by the Spirit. J.I. Packer agrees: Where union with Christ is real, the Spirit produces repentance, turning the believer from sin to righteousness.
A proper understanding of sanctification clarifies the role of repentance in the Christian life and corrects common misconceptions. At conversion — when genuine faith and true repentance first occur — God brings about a definitive change of mind and heart. From that point forward, both faith and repentance continue to grow and deepen throughout the process of sanctification.
Submitting to Christ’s lordship at conversion does not mean achieving perfect surrender or instantly turning from every sin. That lifelong transformation belongs to sanctification. Requiring repentance for salvation does not mean a person must “clean up their life” before coming to Christ; rather, it means they come desiring Christ’s help to change. Romans 7 shows that even the apostle Paul, who certainly lived under the lordship of Christ, still struggled with remaining sin.
::::: Christ’s Three-Fold Offices
The unity of Christ’s work makes the believer’s repentance inevitable. As Messiah — the Anointed One — Jesus fulfills the three Old Testament offices of prophet, priest, and king.
As prophet, His teaching confronts us with the truth, calling forth belief.
As priest, His sacrificial death secures our reconciliation, calling forth trust.
And as king, He rightly rules over His people, calling them to turn from self-rule and submit to His lordship.
Christ is not divided. Salvation embraces all three offices simultaneously. To come to Christ is not merely to accept forgiveness (Priest), but also to heed His word (Prophet) and bow to His authority (King).
Neglecting to teach that repentance is necessary for salvation can lead to false assurances of salvation and result in church pews filled with people who do not truly know the Lord.
— Walter Johnson is a retired dean of the College of Christian Studies at North Greenville University, where he taught and served for 32 years.