12 Tim 2:25; ²Zech 12:10; ³Acts 11:18, 20–21; ⁴Ezk 18:28, 30, 32; Lk 15:17–18; Hos 2:6–7;
⁵Ezk 36:31; Isa 30:22; ⁶Joel 2:12–13; ⁷Jer 31:18–19; ⁸2 Cor 7:11; ⁹Acts 26:18; Ezk 14:6; 1 Kgs 8:47–48;
¹⁰Ps 119:6, 59, 128; Lk 1:6; 2 Kgs 23:25

There are two subtle errors with regard to the doctrine of salvation that must be addressed before we even begin to look at what our catechism teaches. These have arisen in recent times and are quite pervasive, so that unless we first point them out, our present study would be quite confusing. The two errors are related.

The first is a denial of the importance of repentance in our salvation. This is taught by some Dispensationalists, which says that "faith alone saves," therefore to speak of the necessity of repentance is to speak about salvation by works. Those who teach this doctrine say that repentance is good, and is a part of spiritual Christians, but there are carnal Christians who will nevertheless get to heaven though they are without repentance. This is a false doctrine that has caused a whole generation of lawless and half-hearted professing Christians who are confident that they will ‘get to heaven.’

The second error is promoted largely by Dispensational and Arminian parachurch members in their evangelistic efforts. This error teaches that faith and repentance are required for our justification, but says nothing of their role after justification. For these, faith (and repentance, if they talk about it at all) are pre-requisites for ‘crossing the line’ into the kingdom of God. Once you cross the line, you are saved; and once saved always saved, and therefore you are safe!

These are pernicious errors. Our Catechism and Confession teaches a much fuller and doctrinally correct doctrine of faith and repentance. In particularly, we are taught that both faith and repentance are exercises or responses of the regenerate soul that begins at regeneration and continues throughout our pilgrim walk even after our justification.

This is why in our previous question we are taught that sanctification is in a sense the germination and growth of the "seed of repentance" that is planted at regeneration.

We must bear this in mind if we are going to appreciate what our catechism teaches concerning the doctrine of repentance. Furthermore, we should also bear in mind the difference between faith and repentance. Faith involves believing and trusting in Christ for salvation (see WLC 72). Repentance, on the other hand, is about a change of mind concerning sin and a turning from it and living in the way of Christ.

There is false repentance such as the repentance of Judas Iscariot (Mt 27:3; cf. 2 Cor 7:10), and true repentance. True repentance is inextricably joined to faith. Our catechism calls it "repentance unto life" because it is inseparably connected with our enjoyment of eternal life.

Without faith, what appears to be repentance is really a subjective and emotional conviction that one has done wrong, but without a proper view of what is right!

Repentance, like faith is an exercise of the living soul. However, our catechism calls it a ‘saving grace’ because it is entirely gratuitous. Like faith, it is a free gift of God. This is clear from the declaration in Acts 11:18 that "God also to the Gentiles granted repentance unto life" (cf. Jer 31:18-19). Like faith, it is wrought in our hearts by the Holy Spirit (Zec 12:10) through the instrumentality of the Word preached (Mk 1:15; 2:17).

Repentance may be described under three heads.

a. First, the ‘sight and sense’ of repentance. Repentance flows from the heart. It begins with: (1) A sight and sense of "the danger" of remaining in sin; (2) a realisation and conviction of the "filthiness and odiousness of his sin," in the sight of God; and (3) "apprehension of God’s mercy in Christ to such as are penitent." The penitent are simply those who repent.

b. Secondly, the negative acts of repentance are: (1) grief and shame (Jer 31:18) for his sins; (2) hatred or indignation (2 Cor 7:11) for his sins; and (3) a turning away from or renunciation of his sins.

c. Thirdly, the positive acts of repentance are: (1) A turning to God with a full conviction that it is safe and right to walk in His ways; and (2) a purposing and endeavouring constantly to walk with God according to the ways He requires of us in His Law.

Repentance is a lifelong exercise of the soul. Faithful preaching of the Word of God includes both Law and Gospel preaching. The Law drives us to the Gospel and shuts us up to Christ, the Gospel frees us from the bondage of sin or lawlessness, and encourages us to keep the Law. So the Law shuts us up to Christ, Christ leads us to the Law, the Law shuts us up to Christ, etc. W