Repentance is often understood simply as a moral sense of remorse or the act of abandoning one’s sins. While these elements may be included, they are not the core of biblical repentance. If repentance were merely about suppressing inner desires or striving to rid oneself of wrongdoing, then Buddhism—with its emphasis on overcoming desire—would be a religion that focuses on repentance. It could even be said that many religions and even moralists emphasise some form of repentance.
Biblical repentance, however, is fundamentally about turning toward a character—toward God Himself, and toward Jesus Christ, our Savior. As we turn to Him, abandoning idols and sins naturally follows, because these are the things God despises. Even the act of leaving sin behind is not accomplished by our own willpower, determination, or effort. It is completed in the embrace of God, to whom we return.
Jesus taught that God rejoices greatly when even one sinner repents, as seen in the parables of the lost sheep and the lost coin in Luke 15. In the parable of the prodigal son that follows, Jesus gives a moving picture of what repentance truly is: it is returning to the Father.
Luke emphasises repentance more than any other New Testament writer. “I have not come to call the righteous, but sinners to repentance.” (Luke 5:32) “repentance and forgiveness of sins will be preached in His name to all nations, beginning at Jerusalem.” (Luke 24:47) “Repent and be baptized, every one 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 2:38) “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.” (Acts 3:19)
Today I meditated on Acts 11. When Peter returned from preaching the gospel at Cornelius’s house, the leaders in Jerusalem criticised him. Two phrases stood out to me here: “the Gentiles also had received the word of God” (v.1) and “God has granted even the Gentiles repentance that leads to life” (v.18). Cornelius was a devout Roman centurion who devoted himself to prayer and giving to the poor. Though he certainly had sins, his repentance was not the kind we often imagine—being sad over specific wrongs and trying to abandon them. His repentance was that, though a Gentile, he was received by God. Repentance, ultimately, is being welcomed into God’s embrace. That is where true renewal happens, just as the prodigal son was fully restored when he fell into his father’s arms.
I realised that whenever we receive God’s Word, repentance must take place. Meditating on the Word is not merely about gaining insight or discovering helpful lessons. It is the moment when we see what we lack, our faults, and our weakness, in other words, when we recognise our constant need for God, and when we turn to Him with all our heart.
Repentance is not simply moving from immorality to morality. It is people with real faults and failures turning toward the living God and resting in His embrace.
