Post by Jesse Morrell on Dec 17, 2009 18:37:23 GMT -5
A REFUTATION TO ANINOMIANISM
A Sinner Must Repent!
Jesse Morrell
There are those who think, “If men need to obey the Gospel, or repent of their sins, isn’t that a works based salvation? Antinomianism is a serious error that some have fallen into. This is because they fail to consider the cultural and historical context Paul was in when they interpret his writings. The Early Church had some serious problems with the Judaizers who were teaching justification by works of the law (Acts 15:1). “And certain men which came down from Judaea taught that brethren, and said, except ye be circumcised after the manner of Moses, ye cannot be saved.” (Acts 15:1) In other words, they taught that Gentiles need to obey the law (the Torah) and perform the works of the law (circumcision) in order to be justified.
A good example of how Gentiles find the forgiveness of sin is the story of Nineveh. The narrative records that the people believed God (Jonah 3:5) and turned from their sins (Jonah 3:8). When God saw this, He changed His plans and decided not to destroy them as He said He would (Jonah 3:10). These Gentiles did not need to adopt the Jewish customs, obey the Torah, or be circumcised in order to be pardoned. They were saved through simple repentance and faith.
Since Paul’s ministry was to the Gentiles he dedicated a large portion of his writings in Romans and Galatians against the Judaizers who said Gentiles must obey the Torah and be circumcised to be saved. You will notice that Paul continually mentioned circumcision when discussing justification in Romans and Galatians. “Cometh this blessedness then upon the circumcision only or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in the circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.” (Rom. 4:9-10) “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.” (Gal. 6:15) “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” (Gal. 5:6) “Circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of God.” (1 Cor. 7:19)
It needs to be understood that Paul was not coming against the preaching of repentance in his epistles when he discussed justification by works of the law. In Galatia the Judaizers came and convinced the Gentile Church there that they needed to be circumcised in order to be saved. Paul wrote his epistle to the Galatians to correct this error of the Judaizers. It was not that the Galatians were repenting of their sins and Paul thought, “I better put a stop to this.” Paul certainly would not have any problem with Gentiles repenting of their sins since his God given ministry was to bring the Gentiles to repentance (Acts 26:20). When Paul preached to the Gentiles in Athens, he told them that God was calling them to repentance (Acts 17:30). Paul said that we needed to be circumcised, not in our flesh, but in our hearts (Rom. 2:28-29). The circumcision of the heart is putting off your sins (Col. 2:11). Paul bemoaned those Gentiles in Corinth who had not repented of their uncleanness and fornication (2 Cor. 12:21). Paul explicitly said that we should not continue in our sins (Rom. 6:1-2) but that we should awake to righteousness and stop sinning (1 Cor. 15:34). Paul was by no means attacking the preaching of repentance when he wrote against justification by works of the law. Paul was attacking the Judaizers and their false gospel that Gentiles must convert to Judaism.
Peter had even warned that there would be men who would not understand the writings of Paul but would twist them to their own destruction (2 Pet. 3:15-16). Whenever a person preaches repentance (turning from sin) as a condition of God’s forgiveness, lawless men will accuse them of preaching “works based salvation” and will appeal to the writings of Paul. The problem is that they fail to distinguish between “repentance for the remission of sins (Mk. 1:4; Lk. 3:3; Lk. 24:47) and “justification by works of the law” (Rom. 3:20). The former is taught by the Bible but the latter is condemned with an “anathema” (Gal. 1:8-9). For example, when Paul said we were justified by faith a part from the works of the law, he was not contradicting, condemning, or coming against John the Baptist who said we needed to repent for the remission of sins. Failure to distinguish between justification by works and remission through repentance is an error of the worse kind.
The distinction or differentiation between justification by works of the law and repentance for the remission of sins is this. Justification by works of the law is the idea that you can be pronounced innocent because you have never sinned (Rom. 3:20), the idea that you can atone for your own sins by your obedience (Acts 13:39), the idea that you have to obey the Torah, Mosaic law, and be circumcised to be saved (Acts 15:1; Rom. 2, 3, 4), and the idea that you need to perform some type of work to earn your salvation or merit justification (Rom. 4:4; Eph. 2:8-9). Repentance for the remission of sins is simply when you change your mind about sinning (about breaking the moral law of God), so that your penalty can be graciously and mercifully remitted. Men need to change their mind about rebelling against God so that they can be pardoned by God's unmerited grace and undeserved mercy (2 Chron. 7:14; Eze. 18:30-32; Jer. 4:14). Repentance is a change of mind, not a work, which results in a change of life. This change of life is known as the fruit of repentance (Matt. 3:8; Acts 26:20).
Repentance does not merit anything. The repentant still deserve to go to hell but they are pardoned by God's grace and mercy. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55:7). “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13). It is very clear from these passages that repentance is not at all incompatible with or contrary to gracious and merciful pardon (justification by grace) but is in fact a condition of it.
While I was preaching outside the bars and clubs in Dallas, a woman in line for the club said, “I repent of my sins every night.” She continued to wait in line until she got into the club. Others said, “It is OK to party Saturday nights so long as you go to Church Sunday mornings.” Many do not have a clear understanding of what biblical repentance really is. Some think that repentance is merely feeling sorry for your sins. Feeling sorry for doing wrong is normal. God designed us constitutionally to feel sorry when we do wrong. It is not by choice, it is by nature. True repentance is the choice to actually give up your sins, to forsake your sins, to renounce your sins and determine to do them no more.
A man must make the choice to give up his sins in order to enter into a relationship with God. Those who continue in their sins cannot have a relationship with God. “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” (Isa. 59:2) And hereby we do know that we know him, if wee keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar and the truth is not in him.” (1 Jn. 2:3-4) There are many today who claim to know God that also claim that they sin every day in word, thought, and deed. To sin every day is to have a habit or practice of sin. Sinning every day is a lifestyle of sin. Such a wicked life is walking in darkness. “If we say that we have fellowship with him and walk in darkness, we lie, and do not the truth.” (1 Jn. 1:6). The cause of man’s spiritual separation with God is his sin or his choice to be sinful. Therefore God must deal with man’s sin, or effectually influence him to change the choice of his living, before He can enter into a relationship with him.
Those who are breaking God’s moral law cannot have a relationship with Him (1 Jn. 2:3-4) and consequently cannot have eternal life because eternal life is to know Him (Jn. 17:3). The wrath of God is against anyone who is in sin or rebellion towards Him (Rom. 1:18; 2:8-9; Eph. 5:6; Co. 3:6). The reason that our world is full of pain, misery, and death, is because our world is full of sin. Heaven will be heaven, a place of perfect bliss and blessedness, because there is no sin there. There will be peace and harmony in the Kingdom of God because everyone will be obedient to God. God will not allow anyone into Heaven who is still sinning (Matt. 13:41-42; Rev. 21:27; 22:15). The sin must stop before we die (Rev. 22:11). Only those who are obedient to God’s commandments will be allowed into Heaven (Matt. 7:21; Rev. 22:14).
The Bible says that God is angry with the wicked every day (Ps. 7:11). It also says that the wicked will be cast into hell (Ps. 9:17). Therefore we must give up our wickedness if we expect to escape the anger and wrath of God. While I was traveling through Alabama I saw on a Church sign, “God’s Not Mad At You… No Matter What!” I found out that the Pastor of that Church had a previous Church where he committed adultery with his secretary. When the husband of the secretary found out, he committed suicide. The Pastor moved locations and Churches because of the incident and now Pastors the Church with the sign “God’s Not Mad At You… No Matter What!” God is most certainly angry with sinners until they repent of their sins.
One modern antinomian said that you do not need to forsake your sins to be saved, that the Bible nowhere says you must repent of your sins to be forgiven, and that saying you must forsake your sins or repent is damnable heresy. This man, at the age of 41, was later arrested on felony and misdemeanor charges for having sex with a minor. Those who are against the message of turning from sin have some type of sin in their life that they are unwilling to give up. His false gospel helped him in his sin, making his comfortable instead of convicted. If a preacher does not preach “stop sinning” than they are preaching “keep sinning”.
Why should God forgive us for breaking His moral law if we plan to continue to break His moral law? If sin is so bad that it needs to be forgiven, than sin is so bad that it needs to be forsaken. It is a mockery for a rebel to ask the Ruler for pardon, while he plans on continuing his rebellion against the Ruler! Is it not demanded by wisdom and benevolence that only those who are repentant be forgiven? Suppose a Ruler was to release into the community through pardon criminals, whether they were reformed or not. Would not the community be endangered by such an unwise and unloving pardon? Imagine rapists who are pardoned, who still intend on raping! Or murderers pardoned, who still plan on murdering! How cruel and foolish it would be to pardon a criminal who has not had a change of mind about crime, who does not intend on living lawfully, who does not plan on acting differently. If a Ruler is to pardon a criminal at all, he must only pardon upon condition of repentance, or else he is unwise and unloving. None can have the grace and mercy of God but those who have had a change of mind about disobedience.
Paris Reidhead said, "Repentance means making a 180-degree turn. It means changing your mindset from 'I'm going to do what I want to do,' to, 'Lord, I'm going to please you as long as I live.' It is a change of mind, a change of intention, a change of purpose, a change of practice." Paris Reidhead (Finding the Reality of God, pg 87) To repent means you choose to give up your sins (2 Cor. 12:21; Rev. 2:21; Rev. 9:21). It is very clear in the Scriptures that repenting of sin must come before the remission of sin. Before God will remit the penalty of hell, sinners must change their mind about sinning. “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). “Then Peter said unto them, Repent…. For the remission of sins…” (Acts 2:38). “Repent, ye therefore, and be converted, that your sins may be blotted out…” (Acts 3:19). “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). The Bible talks about “repentance to salvation…” (2 Corinthians 7:10).
Unrepentant sin is unforgivable sin. There is no security or salvation in sin. God only promises grace and mercy to those who give up their sins. Those who choose to continue in their sins do not have the promise of God’s mercy but rather the promise of God’s wrath. “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” (Rom. 2:5). “But unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil…” (Rom. 2:8-9). God will only choose to turn from His wrath when sinners choose to turn from their sins.
Man has the ability of repenting of his sins in order to be forgiven by God’s grace and mercy but man does not have the ability of atoning for his own sins by his obedience nor does man have the ability of earning his salvation by performing works. We are capable of obedience but our obedience is not capable of saving us. We need God’s grace and mercy which comes through the atonement of Jesus Christ, upon all those who freely choose to repent and believe. Our capability to obey does not negate the necessity for the atonement, and the atonement does not negate the necessity for repentance.
One of the problems of antinomians is that they fail to distinguish between “easy believism” and justification by faith. The Bible says that we are justified by faith (Rom. 3:28) but the faith that justifies is not a dead disobedient faith but a living obedient faith (James 2:14-16). True faith is a purifying faith (Acts 15:9) a sanctifying faith (Acts 26:18) an overcoming faith (1 Jn. 5:4) a faith that worketh by love (Gal. 5:6) Faith will result in faithfulness. To believe but not to obey is the faith of the devils (James 2:19). God does not save a man who has dead faith or has the devil’s faith. God saves a man who has a living obedient faith. And when we truly put our faith in God, when we truly trust Him, we will do whatever He tells us to do (Heb. 11).
I have met some who believe that you do not need to repent of your sins so long as you trust “in the finished work of Christ”. Their view of the atonement makes man’s choice to repent unnecessary. Their view of the atonement nullifies the necessity of a sinner to give up their sin. At the University of Iowa in Iowa City a student asked me, “Didn’t Jesus die for all of our sins? Why then do we need to stop sinning?” They view the atonement as a means through which we could enjoy our sin in this life and then enjoy Heaven in the next life. To them, the atonement was not a means through which we could be pardoned if we forsake our sins, nor was it a measure meant to bring us to repentance. Their view of the atonement is nothing more than a license to sin. This view must break the heart of God, who gave His Son that He might save us from sin (Matt. 1:21), not help us continue to sin! “Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” (Acts 3:26)
Jesus did not die so that we could choose to continue in our sins but now be protected with impunity or immunity. His atonement was not meant to be an accomplice or supporter of sin. The atonement was not meant to contribute to the moral decay of our race and make this world even worse than before He came.
The fact is, the blood of Christ does not cover those who continue in their sins (Heb. 10:26-31). Only those who forsake their sins find mercy and have their sins covered by the blood of the atonement. It would be no good news to God’s universe at all if God gave sinners a license to sin, or if men were forgiven while they were in their sins, or if sinners were going to heaven while they continued in their rebellion! Jesus is the author of eternal salvation to all that obey Him (Heb. 5:9). Jesus is not the author of eternal salvation to those who disobey Him!
A proper view of the atonement shows how it is compatible with repentance. The penalty for our sins is eternal hell fire (Rom. 6:23; 2 Thes. 1:9). God does not execute the penalty of the law for any personal or vindictive reasons (Eze. 18:32; 33:1; Lam. 3:32-33; Heb. 12:10). The penalty of the law is executed for governmental reasons (Dan. 6:14-16; Esther 1:15-22; Ecc. 8:11; Rom. 11:20-22; 1 Cor. 10:5-6; 2 Pet. 2:6; Jude 1:7). God is the Lord of hosts, which means He is the ruler over many moral beings (Amos 4:13). The hosts of heaven cannot even be numbered (Jer. 33:22; Heb. 12:22). God must publicly declare, display, or manifest His regard for His law in order to maintain its authority and influence throughout His moral government and keep it from calling into contempt amongst all of His subjects. The execution of penalties is meant to be a public example to deter others from doing likewise (1 Cor. 10:5-6; 2 Pet. 2:6; Jude 1:7). The problem of forgiveness (remitting penalty) without atonement is that it would encourage rebellion and cause the law to fall into contempt. Therefore God has governmental reasons in requiring atonement, in order to solve His governmental problems of forgiveness.
Gregory of Nazianzus said, “Is it not plain that the Father received the ransom, not because He himself required or needed it, but for the sake of the Divine government of the universe, and because man must be sanctified through the incarnation of the son of God?” Gregory of Nazianzus (yr 330-390) (The Truth Shall Make You Free by Gordon Olson, Published by Bible Research Corp, p. 99)
The idea of the atonement is that it substitutes our penalty of hell, fulfilling the purpose of our penalty, so that our penalty can be remitted (Heb. 9:22). The atonement is “to declare his righteousness for the remission of sins…” (Rom. 3:25). God must be just to His universe by discouraging rebellion, just to His law by maintaining its authority and influence, and ust to Himself by manifesting His true character, if He is going to set aside the penalty of hell that sinners deserve. “To declare, I say at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus.” (Rom. 3:26).
Jonathon Edwards said, “The atonement is the substitute for the punishment threatened in the law; and was designed to answer the same ends of supporting the authority of the law, the dignity of the divine moral government, and the consistency of the divine conduct in legislation and execution.” Jonathon Edwards Jr. (The Necessity of the Atonement, p. 5-6) Albert Barnes said, “His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured.” Albert Barnes (Commentary on Galatians 3:13) He also said, “The atonement is something substituted in the place of the penalty of the law, which will answer the same ends as the punishment of the offender himself would. It is instead of punishment. It is something which will make it proper for the lawgiver to suspend or remit the literal execution of the penalty of the law, because the object or end of that penalty has been secured, or because something has been substituted for that which will answer the same purpose.” Albert Barnes (The Atonement, Published by Bethany Fellowship, p. 244-145.)
While the atonement is a substitute for our penalty so that our penalty can be remitted, in order to actually have your penalty remitted you must repent of our sins (Lk. 24:47; Acts 2:38). Just as it would not be safe to the public for God to pardon without atonement, so also it would not be safe for God to pardon without repentance. Therefore the conditions of God’s forgiveness are not only an atonement but also repentance.
The atonement of Christ was made for every individual (Isa. 45:22; 53:6; 55:1; Eze. 18:30-32; Matt. 23:37; Mk. 16:15-16; Lk. 2:10-11; Jn. 1:29; 3:16; Rom. 2:11; 5:15; Heb. 2:9; 2 Cor. 5:14-15; 1 Tim. 2:11; 4:10; Tit. 2:11; Heb. 2:9; 2 Pet. 2:1; 1 Jn. 2:2; Rev. 3:20) but that does not mean that every individual is saved. “And he is the propitiation for our sins: and not for our only, but also for the sins of the whole world” (1 Jn. 2:2) and yet we know that the whole world is not yet saved from God’s wrath and hell. The atonement of Christ does not automatically or unconditionally save anyone. That is why we have the ministry of reconciliation (2 Cor. 5:18). Men need to obey the Gospel (2 Thes. 1:8; 1 Pet. 4:17). The blood of Christ does not cover men if they continue in their sins (Heb. 10:26). Only those who are converted, who forsake their sins, have their sins covered by the blood of Jesus Christ. Some are saved by the atonement and some are not saved by the atonement, not because the atonement was limited, but because some men choose repent and believe while others choose not to.
The atonement was not the payment of our debt but was that which was necessary for God to graciously and mercifully pardon our debt (Matt 6:12; 18:27; Lk. 7:42). If the atonement was just a commercial translation where our debt was paid, we wouldn’t need to repent and believe to be saved since even if we are impenitent and unbelieving, our debt is still paid. And there would be no real forgiveness in our salvation since forgiveness is when our debt is pardoned, when our penalty is remitted.
Also, the atonement did not satisfy the wrath of God since God still has wrath after the atonement (Rom. 1:18; 2:5; Col 3:6; Rev. 6:17; 14:10; 16:19). Jesus died for the whole world but the world is still under God’s wrath. The atonement makes the forgiveness of sins available to everyone. Forgiveness is when God turns away from His wrath (Ps. 78:38; 85:2-3; Micah 7:18). The good news is that because of the atonement, God will turn from His wrath if sinners turn from their sins. But those who stay in their sins stay under God’s wrath despite the atonement that was made for them. Those whom Christ died for can still perish (1 Cor. 8:11; 2 Pet. 2:1). Forgiveness through the atonement comes to those who repent and believe. Forgiveness was made available to all at Calvary but forgiveness only becomes actual at conversion.
Why are some damned and some saved? It is because some freely choose to repent and some freely choose not to. God wants all to repent and be saved (Eze. 33:11; 2 Pet. 3:9). But those who refuse to repent must be damned. They are damned not by any fault of God’s but by their own fault. They are damned because they freely choose not to repent. Sinners who refuse to repent and be reconciled to God must be sent to hell. Hell is a real governmental necessity. No community is safe if there is no prison for law breakers. No law would be maintained if there is no punishment. And no punishment would be even punishment if it was not painful. Therefore those who refuse to repent of their sins and be reconciled to God must be sent to hell, the prison of the universe (1 Pet. 3:19), where they will be tormented in eternal pain (Matt. 22:13; Rev. 14:10-11).
A Sinner Must Repent!
Jesse Morrell
There are those who think, “If men need to obey the Gospel, or repent of their sins, isn’t that a works based salvation? Antinomianism is a serious error that some have fallen into. This is because they fail to consider the cultural and historical context Paul was in when they interpret his writings. The Early Church had some serious problems with the Judaizers who were teaching justification by works of the law (Acts 15:1). “And certain men which came down from Judaea taught that brethren, and said, except ye be circumcised after the manner of Moses, ye cannot be saved.” (Acts 15:1) In other words, they taught that Gentiles need to obey the law (the Torah) and perform the works of the law (circumcision) in order to be justified.
A good example of how Gentiles find the forgiveness of sin is the story of Nineveh. The narrative records that the people believed God (Jonah 3:5) and turned from their sins (Jonah 3:8). When God saw this, He changed His plans and decided not to destroy them as He said He would (Jonah 3:10). These Gentiles did not need to adopt the Jewish customs, obey the Torah, or be circumcised in order to be pardoned. They were saved through simple repentance and faith.
Since Paul’s ministry was to the Gentiles he dedicated a large portion of his writings in Romans and Galatians against the Judaizers who said Gentiles must obey the Torah and be circumcised to be saved. You will notice that Paul continually mentioned circumcision when discussing justification in Romans and Galatians. “Cometh this blessedness then upon the circumcision only or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? When he was in the circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.” (Rom. 4:9-10) “For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.” (Gal. 6:15) “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” (Gal. 5:6) “Circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of God.” (1 Cor. 7:19)
It needs to be understood that Paul was not coming against the preaching of repentance in his epistles when he discussed justification by works of the law. In Galatia the Judaizers came and convinced the Gentile Church there that they needed to be circumcised in order to be saved. Paul wrote his epistle to the Galatians to correct this error of the Judaizers. It was not that the Galatians were repenting of their sins and Paul thought, “I better put a stop to this.” Paul certainly would not have any problem with Gentiles repenting of their sins since his God given ministry was to bring the Gentiles to repentance (Acts 26:20). When Paul preached to the Gentiles in Athens, he told them that God was calling them to repentance (Acts 17:30). Paul said that we needed to be circumcised, not in our flesh, but in our hearts (Rom. 2:28-29). The circumcision of the heart is putting off your sins (Col. 2:11). Paul bemoaned those Gentiles in Corinth who had not repented of their uncleanness and fornication (2 Cor. 12:21). Paul explicitly said that we should not continue in our sins (Rom. 6:1-2) but that we should awake to righteousness and stop sinning (1 Cor. 15:34). Paul was by no means attacking the preaching of repentance when he wrote against justification by works of the law. Paul was attacking the Judaizers and their false gospel that Gentiles must convert to Judaism.
Peter had even warned that there would be men who would not understand the writings of Paul but would twist them to their own destruction (2 Pet. 3:15-16). Whenever a person preaches repentance (turning from sin) as a condition of God’s forgiveness, lawless men will accuse them of preaching “works based salvation” and will appeal to the writings of Paul. The problem is that they fail to distinguish between “repentance for the remission of sins (Mk. 1:4; Lk. 3:3; Lk. 24:47) and “justification by works of the law” (Rom. 3:20). The former is taught by the Bible but the latter is condemned with an “anathema” (Gal. 1:8-9). For example, when Paul said we were justified by faith a part from the works of the law, he was not contradicting, condemning, or coming against John the Baptist who said we needed to repent for the remission of sins. Failure to distinguish between justification by works and remission through repentance is an error of the worse kind.
The distinction or differentiation between justification by works of the law and repentance for the remission of sins is this. Justification by works of the law is the idea that you can be pronounced innocent because you have never sinned (Rom. 3:20), the idea that you can atone for your own sins by your obedience (Acts 13:39), the idea that you have to obey the Torah, Mosaic law, and be circumcised to be saved (Acts 15:1; Rom. 2, 3, 4), and the idea that you need to perform some type of work to earn your salvation or merit justification (Rom. 4:4; Eph. 2:8-9). Repentance for the remission of sins is simply when you change your mind about sinning (about breaking the moral law of God), so that your penalty can be graciously and mercifully remitted. Men need to change their mind about rebelling against God so that they can be pardoned by God's unmerited grace and undeserved mercy (2 Chron. 7:14; Eze. 18:30-32; Jer. 4:14). Repentance is a change of mind, not a work, which results in a change of life. This change of life is known as the fruit of repentance (Matt. 3:8; Acts 26:20).
Repentance does not merit anything. The repentant still deserve to go to hell but they are pardoned by God's grace and mercy. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55:7). “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13). It is very clear from these passages that repentance is not at all incompatible with or contrary to gracious and merciful pardon (justification by grace) but is in fact a condition of it.
While I was preaching outside the bars and clubs in Dallas, a woman in line for the club said, “I repent of my sins every night.” She continued to wait in line until she got into the club. Others said, “It is OK to party Saturday nights so long as you go to Church Sunday mornings.” Many do not have a clear understanding of what biblical repentance really is. Some think that repentance is merely feeling sorry for your sins. Feeling sorry for doing wrong is normal. God designed us constitutionally to feel sorry when we do wrong. It is not by choice, it is by nature. True repentance is the choice to actually give up your sins, to forsake your sins, to renounce your sins and determine to do them no more.
A man must make the choice to give up his sins in order to enter into a relationship with God. Those who continue in their sins cannot have a relationship with God. “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” (Isa. 59:2) And hereby we do know that we know him, if wee keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar and the truth is not in him.” (1 Jn. 2:3-4) There are many today who claim to know God that also claim that they sin every day in word, thought, and deed. To sin every day is to have a habit or practice of sin. Sinning every day is a lifestyle of sin. Such a wicked life is walking in darkness. “If we say that we have fellowship with him and walk in darkness, we lie, and do not the truth.” (1 Jn. 1:6). The cause of man’s spiritual separation with God is his sin or his choice to be sinful. Therefore God must deal with man’s sin, or effectually influence him to change the choice of his living, before He can enter into a relationship with him.
Those who are breaking God’s moral law cannot have a relationship with Him (1 Jn. 2:3-4) and consequently cannot have eternal life because eternal life is to know Him (Jn. 17:3). The wrath of God is against anyone who is in sin or rebellion towards Him (Rom. 1:18; 2:8-9; Eph. 5:6; Co. 3:6). The reason that our world is full of pain, misery, and death, is because our world is full of sin. Heaven will be heaven, a place of perfect bliss and blessedness, because there is no sin there. There will be peace and harmony in the Kingdom of God because everyone will be obedient to God. God will not allow anyone into Heaven who is still sinning (Matt. 13:41-42; Rev. 21:27; 22:15). The sin must stop before we die (Rev. 22:11). Only those who are obedient to God’s commandments will be allowed into Heaven (Matt. 7:21; Rev. 22:14).
The Bible says that God is angry with the wicked every day (Ps. 7:11). It also says that the wicked will be cast into hell (Ps. 9:17). Therefore we must give up our wickedness if we expect to escape the anger and wrath of God. While I was traveling through Alabama I saw on a Church sign, “God’s Not Mad At You… No Matter What!” I found out that the Pastor of that Church had a previous Church where he committed adultery with his secretary. When the husband of the secretary found out, he committed suicide. The Pastor moved locations and Churches because of the incident and now Pastors the Church with the sign “God’s Not Mad At You… No Matter What!” God is most certainly angry with sinners until they repent of their sins.
One modern antinomian said that you do not need to forsake your sins to be saved, that the Bible nowhere says you must repent of your sins to be forgiven, and that saying you must forsake your sins or repent is damnable heresy. This man, at the age of 41, was later arrested on felony and misdemeanor charges for having sex with a minor. Those who are against the message of turning from sin have some type of sin in their life that they are unwilling to give up. His false gospel helped him in his sin, making his comfortable instead of convicted. If a preacher does not preach “stop sinning” than they are preaching “keep sinning”.
Why should God forgive us for breaking His moral law if we plan to continue to break His moral law? If sin is so bad that it needs to be forgiven, than sin is so bad that it needs to be forsaken. It is a mockery for a rebel to ask the Ruler for pardon, while he plans on continuing his rebellion against the Ruler! Is it not demanded by wisdom and benevolence that only those who are repentant be forgiven? Suppose a Ruler was to release into the community through pardon criminals, whether they were reformed or not. Would not the community be endangered by such an unwise and unloving pardon? Imagine rapists who are pardoned, who still intend on raping! Or murderers pardoned, who still plan on murdering! How cruel and foolish it would be to pardon a criminal who has not had a change of mind about crime, who does not intend on living lawfully, who does not plan on acting differently. If a Ruler is to pardon a criminal at all, he must only pardon upon condition of repentance, or else he is unwise and unloving. None can have the grace and mercy of God but those who have had a change of mind about disobedience.
Paris Reidhead said, "Repentance means making a 180-degree turn. It means changing your mindset from 'I'm going to do what I want to do,' to, 'Lord, I'm going to please you as long as I live.' It is a change of mind, a change of intention, a change of purpose, a change of practice." Paris Reidhead (Finding the Reality of God, pg 87) To repent means you choose to give up your sins (2 Cor. 12:21; Rev. 2:21; Rev. 9:21). It is very clear in the Scriptures that repenting of sin must come before the remission of sin. Before God will remit the penalty of hell, sinners must change their mind about sinning. “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). “Then Peter said unto them, Repent…. For the remission of sins…” (Acts 2:38). “Repent, ye therefore, and be converted, that your sins may be blotted out…” (Acts 3:19). “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). The Bible talks about “repentance to salvation…” (2 Corinthians 7:10).
Unrepentant sin is unforgivable sin. There is no security or salvation in sin. God only promises grace and mercy to those who give up their sins. Those who choose to continue in their sins do not have the promise of God’s mercy but rather the promise of God’s wrath. “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.” (Rom. 2:5). “But unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil…” (Rom. 2:8-9). God will only choose to turn from His wrath when sinners choose to turn from their sins.
Man has the ability of repenting of his sins in order to be forgiven by God’s grace and mercy but man does not have the ability of atoning for his own sins by his obedience nor does man have the ability of earning his salvation by performing works. We are capable of obedience but our obedience is not capable of saving us. We need God’s grace and mercy which comes through the atonement of Jesus Christ, upon all those who freely choose to repent and believe. Our capability to obey does not negate the necessity for the atonement, and the atonement does not negate the necessity for repentance.
One of the problems of antinomians is that they fail to distinguish between “easy believism” and justification by faith. The Bible says that we are justified by faith (Rom. 3:28) but the faith that justifies is not a dead disobedient faith but a living obedient faith (James 2:14-16). True faith is a purifying faith (Acts 15:9) a sanctifying faith (Acts 26:18) an overcoming faith (1 Jn. 5:4) a faith that worketh by love (Gal. 5:6) Faith will result in faithfulness. To believe but not to obey is the faith of the devils (James 2:19). God does not save a man who has dead faith or has the devil’s faith. God saves a man who has a living obedient faith. And when we truly put our faith in God, when we truly trust Him, we will do whatever He tells us to do (Heb. 11).
I have met some who believe that you do not need to repent of your sins so long as you trust “in the finished work of Christ”. Their view of the atonement makes man’s choice to repent unnecessary. Their view of the atonement nullifies the necessity of a sinner to give up their sin. At the University of Iowa in Iowa City a student asked me, “Didn’t Jesus die for all of our sins? Why then do we need to stop sinning?” They view the atonement as a means through which we could enjoy our sin in this life and then enjoy Heaven in the next life. To them, the atonement was not a means through which we could be pardoned if we forsake our sins, nor was it a measure meant to bring us to repentance. Their view of the atonement is nothing more than a license to sin. This view must break the heart of God, who gave His Son that He might save us from sin (Matt. 1:21), not help us continue to sin! “Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” (Acts 3:26)
Jesus did not die so that we could choose to continue in our sins but now be protected with impunity or immunity. His atonement was not meant to be an accomplice or supporter of sin. The atonement was not meant to contribute to the moral decay of our race and make this world even worse than before He came.
The fact is, the blood of Christ does not cover those who continue in their sins (Heb. 10:26-31). Only those who forsake their sins find mercy and have their sins covered by the blood of the atonement. It would be no good news to God’s universe at all if God gave sinners a license to sin, or if men were forgiven while they were in their sins, or if sinners were going to heaven while they continued in their rebellion! Jesus is the author of eternal salvation to all that obey Him (Heb. 5:9). Jesus is not the author of eternal salvation to those who disobey Him!
A proper view of the atonement shows how it is compatible with repentance. The penalty for our sins is eternal hell fire (Rom. 6:23; 2 Thes. 1:9). God does not execute the penalty of the law for any personal or vindictive reasons (Eze. 18:32; 33:1; Lam. 3:32-33; Heb. 12:10). The penalty of the law is executed for governmental reasons (Dan. 6:14-16; Esther 1:15-22; Ecc. 8:11; Rom. 11:20-22; 1 Cor. 10:5-6; 2 Pet. 2:6; Jude 1:7). God is the Lord of hosts, which means He is the ruler over many moral beings (Amos 4:13). The hosts of heaven cannot even be numbered (Jer. 33:22; Heb. 12:22). God must publicly declare, display, or manifest His regard for His law in order to maintain its authority and influence throughout His moral government and keep it from calling into contempt amongst all of His subjects. The execution of penalties is meant to be a public example to deter others from doing likewise (1 Cor. 10:5-6; 2 Pet. 2:6; Jude 1:7). The problem of forgiveness (remitting penalty) without atonement is that it would encourage rebellion and cause the law to fall into contempt. Therefore God has governmental reasons in requiring atonement, in order to solve His governmental problems of forgiveness.
Gregory of Nazianzus said, “Is it not plain that the Father received the ransom, not because He himself required or needed it, but for the sake of the Divine government of the universe, and because man must be sanctified through the incarnation of the son of God?” Gregory of Nazianzus (yr 330-390) (The Truth Shall Make You Free by Gordon Olson, Published by Bible Research Corp, p. 99)
The idea of the atonement is that it substitutes our penalty of hell, fulfilling the purpose of our penalty, so that our penalty can be remitted (Heb. 9:22). The atonement is “to declare his righteousness for the remission of sins…” (Rom. 3:25). God must be just to His universe by discouraging rebellion, just to His law by maintaining its authority and influence, and ust to Himself by manifesting His true character, if He is going to set aside the penalty of hell that sinners deserve. “To declare, I say at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus.” (Rom. 3:26).
Jonathon Edwards said, “The atonement is the substitute for the punishment threatened in the law; and was designed to answer the same ends of supporting the authority of the law, the dignity of the divine moral government, and the consistency of the divine conduct in legislation and execution.” Jonathon Edwards Jr. (The Necessity of the Atonement, p. 5-6) Albert Barnes said, “His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured.” Albert Barnes (Commentary on Galatians 3:13) He also said, “The atonement is something substituted in the place of the penalty of the law, which will answer the same ends as the punishment of the offender himself would. It is instead of punishment. It is something which will make it proper for the lawgiver to suspend or remit the literal execution of the penalty of the law, because the object or end of that penalty has been secured, or because something has been substituted for that which will answer the same purpose.” Albert Barnes (The Atonement, Published by Bethany Fellowship, p. 244-145.)
While the atonement is a substitute for our penalty so that our penalty can be remitted, in order to actually have your penalty remitted you must repent of our sins (Lk. 24:47; Acts 2:38). Just as it would not be safe to the public for God to pardon without atonement, so also it would not be safe for God to pardon without repentance. Therefore the conditions of God’s forgiveness are not only an atonement but also repentance.
The atonement of Christ was made for every individual (Isa. 45:22; 53:6; 55:1; Eze. 18:30-32; Matt. 23:37; Mk. 16:15-16; Lk. 2:10-11; Jn. 1:29; 3:16; Rom. 2:11; 5:15; Heb. 2:9; 2 Cor. 5:14-15; 1 Tim. 2:11; 4:10; Tit. 2:11; Heb. 2:9; 2 Pet. 2:1; 1 Jn. 2:2; Rev. 3:20) but that does not mean that every individual is saved. “And he is the propitiation for our sins: and not for our only, but also for the sins of the whole world” (1 Jn. 2:2) and yet we know that the whole world is not yet saved from God’s wrath and hell. The atonement of Christ does not automatically or unconditionally save anyone. That is why we have the ministry of reconciliation (2 Cor. 5:18). Men need to obey the Gospel (2 Thes. 1:8; 1 Pet. 4:17). The blood of Christ does not cover men if they continue in their sins (Heb. 10:26). Only those who are converted, who forsake their sins, have their sins covered by the blood of Jesus Christ. Some are saved by the atonement and some are not saved by the atonement, not because the atonement was limited, but because some men choose repent and believe while others choose not to.
The atonement was not the payment of our debt but was that which was necessary for God to graciously and mercifully pardon our debt (Matt 6:12; 18:27; Lk. 7:42). If the atonement was just a commercial translation where our debt was paid, we wouldn’t need to repent and believe to be saved since even if we are impenitent and unbelieving, our debt is still paid. And there would be no real forgiveness in our salvation since forgiveness is when our debt is pardoned, when our penalty is remitted.
Also, the atonement did not satisfy the wrath of God since God still has wrath after the atonement (Rom. 1:18; 2:5; Col 3:6; Rev. 6:17; 14:10; 16:19). Jesus died for the whole world but the world is still under God’s wrath. The atonement makes the forgiveness of sins available to everyone. Forgiveness is when God turns away from His wrath (Ps. 78:38; 85:2-3; Micah 7:18). The good news is that because of the atonement, God will turn from His wrath if sinners turn from their sins. But those who stay in their sins stay under God’s wrath despite the atonement that was made for them. Those whom Christ died for can still perish (1 Cor. 8:11; 2 Pet. 2:1). Forgiveness through the atonement comes to those who repent and believe. Forgiveness was made available to all at Calvary but forgiveness only becomes actual at conversion.
Why are some damned and some saved? It is because some freely choose to repent and some freely choose not to. God wants all to repent and be saved (Eze. 33:11; 2 Pet. 3:9). But those who refuse to repent must be damned. They are damned not by any fault of God’s but by their own fault. They are damned because they freely choose not to repent. Sinners who refuse to repent and be reconciled to God must be sent to hell. Hell is a real governmental necessity. No community is safe if there is no prison for law breakers. No law would be maintained if there is no punishment. And no punishment would be even punishment if it was not painful. Therefore those who refuse to repent of their sins and be reconciled to God must be sent to hell, the prison of the universe (1 Pet. 3:19), where they will be tormented in eternal pain (Matt. 22:13; Rev. 14:10-11).