A. Those of the elect who become when full grown, having lived for some time in the natural state: Tit. 3: 2-5.
B. And having served in the same to various passions and pleasures, God, to call them effectively, give them repentance unto life 2 Cr . 33: 10-20; Acts. 9: 1-19; 16: 29,30.
A . While there is no one who does good and does not sin: Psalm 130: 3; 143: 2; Pr.20: 9; Ec. 7:20.
B. and the best men, through the power and deception of corruption dwelling in them, along with the predominance of temptation, may fall into great sins and provocations: 2 Samuel 11: 1-27; Lk. 22: 54-62.
C. God in the covenant of grace, mercifully provided that believers who sin and fall thus be renewed through repentance unto salvation: Jer. 32:40; Lk. 22: 31.32; 1 June 1: 9 . .
A. This repentance for salvation is an evangelical grace: Acts. 5:31; 11:18; 2 Tim. 2:25.
B. Whereby a person whom the Spirit made ​​aware of the many evils of his sin: Psalm 51: 1-6; 130: 1-3; Lk.15: 17-20; Acts. 2:37 38.
C. Through faith in Christ: Psalm 130: 4; Mt. 27: 3-5; Mark 1:15.
D. It humiliates by him with a sorrow according to God, he loathes and abhors himself, prays for forgiveness and forces from the grace: Ez. 16: 60-63; 36:31, 32; Zc. 12:10; Mt. 21:19; Acts. 15:19; 20:21;26:20; 2 Corinthians 7:10, 11; 1 Thes. 1: 9.
E. For the purpose and commitment by providing the Spirit, to walk before God to please Him in all: Pr . 28: 13; Ez. 36:25; 18: 30.31; Psalm 119: 59, 104.128; Matthew 3: 8; Lk. 3: 8; Acts. 26:20; 1 Thes. 1: 9.
A. Since repentance must continue throughout our lives, because of the body of death and inclinations: Ez.16:60; Matthew 5: 4; 1 June 1: 9 . .
B. It is therefore the duty of every man to repent specifically of the specific sins who knows: Lc. 19: 8; 1 Tim. 1: 13,15.
A. Such is the provision God has done through Christ in the covenant of grace for the preservation of believers to salvation, although there is no sin so small but it deserves damnation: Psalm 130: 3; 143: 2;Ro. 6:23.
B. There is, however, so great sin which causes condemnation to those who repent, which requires the constant preaching of repentance: Isa . 1: 16-18; 55: 7; Acts. 2: 36-38.


The main message of John the Baptist, who was the herald of Jesus, was "Repent, for the kingdom of heaven is at hand".
This call to repentance was an urgent appeal to sinners. Anyone who refuses to repent can enter the kingdom of God. Repentance is a prerequisite, a necessary condition for salvation.
In Scripture, repentance means "undergo a change of mentality." This change of mentality is not just a minor change opinions, but a complete change in the direction of our lives. It implies a radical turn from sin to Christ.
Repentance is not the cause of a new birth or regeneration; It is the result of the fruit of regeneration.Although repentance begins with regeneration, it is an attitude and an action that should be repeated throughout the Christian life. As we continue in sin, we are called to repent to be convicted of sin by the Holy Spirit.
Theologians distinguish two kinds of repentance. The first is called attrition. Attrition is a false or spurious repentance. It comprises remorse caused by a fear of punishment or loss of a blessing. Any parent has checked attrition in a child when he discovers hands in the dough. The boy, fearing the beating, shouting: "I'm sorry, please do not hit me!" These prayers along with some crocodile tears are not usually signs of a genuine remorse for wrongdoing. It was the kind of repentance that exhibited Esau (Genesis 27: 30-46). He lamented not having sinned but because he lost his birthright. Attrition, then, it is motivated by an attempt to get a ticket to get us out of hell or to avoid punishment repentance.
Contrition, however, is the true and godly repentance. It is genuine. It comprises a deep remorse for having offended God. The contrite person openly confesses his sin and completely, without trying to make excuses or justify it.
This recognition of sin is accompanied by a willingness to make restitution whenever possible and a decision to forsake sin. This is the spirit exhibited by David in Psalm 51. "Create in me, O God, a clean heart, and renew a right spirit within me ... The sacrifices of God are a broken spirit and a contrite heart wilt not despise you, O God "(Psalm 51: 10, 17).
When we offer God our repentance in a spirit of true contrition, He promises us forgive and restore us to communion with Him. "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1: 9).
1. Repentance is a necessary condition for salvation.
2. Repentance is the fruit of regeneration.
3. Attrition is a false repentance motivated by fear.
4. Contrition is true repentance motivated by godly remorse.
5. True repentance implies full confession, restitution, and the resolution of forsaking sin.
6. God promises forgiveness and restoration to all who truly repent.
Ezekiel 18: 30-32, Luke 24: 46-47, Acts 20: 17-21, Romans 2: 4, 2 Corinthians 7: 8-12.


We can define repentance as follows: Repentance is a heart-felt sorrow for sin, a renunciation of sin and a sincere purpose to forget it and walk in obedience to Christ.
This definition indicates that repentance is something that happens at a specific moment in time, and is not equivalent to a demonstration of change in the lifestyle of the person, Repentance, like faith, is an intellectual understanding ( that sin is bad), an emotional approval of the teaching of Scripture about sin (one sorrow for sin and an abomination of sin), and a personal decision away from him (a renunciation of sin and the decision that forget about it and instead take a life of obedience to Christ).
We can not say that one has to live that life changing for a while before they can be genuine repentance because otherwise repentance would become a kind of obedience that could grow to merit salvation for ourselves.
Of course, genuine repentance will result in a changed life. A person really remorseful begin once to live a changed life, and we can call this change of life the fruit of repentance. But we should never try to require that you have a period of time in which a person lives a changed before we can assure forgiveness life.Repentance is something that happens in the heart that involves the whole person in a decision to turn away from sin.
It is important to realize that the simple sadness for our actions, or even deep remorse for our actions, not a genuine repentance unless accompanied by a sincere decision to forget the sin that has been committed against God.
Paul tells us: "Jews and Greeks have urged them to turn to God and believe in our Lord Jesus" (Acts 20:21). He says exulted by the experience of the Corinthians "not because they were made sorry, but because your sorrow led you to repentance.
The sadness that comes from God produces a repentance that leads to salvation, which leaves no regret, whereas worldly sorrow brings death "(2 Cor 7: 9-10). A worldly sadness can involve great pain for the actions committed and probably fear of punishment, but not a genuine renunciation of sin and a firm purpose of forget it in life.
Hebrews 12: 17 says that Esau wept as a result of his actions, but did not regret truth of the fact.Moreover, as 2 Corinthians 7: 9-10, even the real sadness is only one factor that leads to genuine repentance, but that sadness is not itself a decision sincere heart in the presence of God speaking out of genuine repentance .
The Scriptures put repentance and faith together as different aspects of the act of coming to Christ for salvation. Not that a person first becomes sin, and then trust in Christ, nor to trust Christ first and then moves away from sin, but both happen at the same time.
When we come to Christ for salvation from our sins, we are simultaneously moving away from those sins of which we are asking Christ to save us. If not so, turn to Christ for salvation from our sins is unlikely to be sincere to go to him or trust him.
The fact that repentance and faith are two different sides of the same coin, or two different aspects of the same event of conversion, the person who genuinely come to Christ for salvation must both be released from sin which has state holding and stay away from that sin to come to Christ. So neither repentance nor faith come first; They have to appear together. John Murray speaks of the "penitent faith" and "believer repentance":
Therefore, it is clearly contrary to the evidence of the New Testament talk about the possibility of having true saving faith without having any repentance from sin. It is also contrary to the New Testament speak of the possibility that someone accepts Christ as "Savior", but not "as Lord" if that means simply rely on him for salvation but not proposed turning away from sin and be obedient to Christ from of that time.
Some prominent voices within the evangelical Christianity differ from this view, arguing that a presentation of the gospel that requires repentance and faith is actually a preaching salvation by works.They argue that the perspective we defend in this chapter, that repentance and faith must go together, is a false gospel of "lordship salvation."
He says that saving faith only demand trust Christ as Savior and submit to it.
When Jesus says to sinners: "Come to me all you who are weary and burdened, and I will give you rest" immediately adds: "Take my yoke upon you and learn from me" (Mt 11: 28-29). Go to him includes taking his yoke upon us, we submit to his leadership, learn from it and obedient headquarters. If we are not willing to make that kind of commitment, we have not really put our trust in him.
When the Scriptures speak of trust in God or Christ, frequently they relate that confidence with genuine repentance. For example, Isaiah gives eloquent testimony that message is typical of many of the prophets of the Old Testament:
Seek the Lord while he may be found, call on him while he is near. Let the wicked forsake his way and the unrighteous man his thoughts. That the Lord, our God, who is generous in forgiving, And He will have mercy turns. (Is 55: 6-7)
Here we are mentioned both repentance of sin as turning to God for forgiveness. In the New Testament, Paul sums up his ministry of proclaiming the Gospel: "Jews and Greeks have urged them to turn to God and believe in our Lord Jesus" (Acts 20: 21). The author of Hebrews included as the first two items on a list of basic doctrine "repentance from acts that lead to death, faith in God" (Heb 6: 1).
Of course, sometimes mentioned only faith as it is necessary to go to Christ for salvation (cf. Jn 3: 16; Acts 16: 31; Romans 10: 9; Eph. 2: 8-9 et al .). These are known passages and emphasize them often when we explain the gospel to others.
But what we do not realize is often the fact that there are many passages where it is mentioned only regret, because it is assumed that true repentance also involves faith for the forgiveness of sins. The New Testament authors understood so well that repentance and genuine faith must go together often mentioned only regret knowing that faith is also included, because away from sin in a genuine way is impossible without becoming genuinely God.
Therefore, shortly before Jesus ascended to heaven, He told His disciples, "This is what is written: The Christ will suffer and rise the third day, and in his name repentance and forgiveness of sins will be preached to all nations "(Lk 24: 46-47). Saving faith is implicit in "the forgiveness of sins" though not mentioned explicitly.
Preaching that are contained in the book of Acts shows this same pattern. After Peter's sermon at Pentecost, they asked listeners "Peter and the other apostles," Brothers, what shall we do? " [To which Peter replied:] "Repent and be baptized every one of you in the name of Jesus Christ for forgiveness of their sins '" (Hch2: 37-38).'
In his second sermon Peter told his listeners in a similar way: "To be erased their sins, repent and turn to God, so that rest periods come from the Lord" (Acts 3: 19). Later when the apostles were on trial before the Sanhedrin, Peter spoke of Christ, saying, "By his power, God exalted him as Leader and Savior, to give repentance to Israel and forgiveness of sins" (Acts 5: 31).
And when Paul was preaching in the Areopagus in Athens to an assembly of Greek mósofos, said, "God overlooked the times of such ignorance, but now commands all people everywhere to repent" (Acts 17: 30 ).
It also says in his letters: "Do not you show contempt for the riches of God's goodness, his tolerance and patience, not recognizing that God's kindness leads you toward repentance?" (Rom 2: 4), and speaks of "repentance that leads to salvation" (2 Cor 7: 10).
We also see that when Jesus interviewing men and women are required to turn from their sins before following him. Whether you talk to a rich young man and ask him to leave his possessions (Luke 18: 18-30), or enter the house of Zacchaeus and speaks of salvation had come to his house on that day because Zacchaeus had decided to give half of his possessions to the poor and give back everything he had stolen (Luke 19: 1-10), or talk to the woman at the well of Jacob and asking her to call her husband Gen 4 : 16), or with Nicodemus and reprimanded by his rabbinical disbelief and pride in their own knowledge Gen. 3: 1-21), Jesus always puts his finger on the issue of sin that is most noticeable in the life of that person. In fact, we can ask if anyone in the Gospels ever came to the sincere faith in Christ without repenting of their sins.
When we realize that genuine saving faith must be accompanied by sincere repentance of sin, that helps us understand why some preachers of the gospel are so inadequate results today. If the need to repent of sins is not mentioned, sometimes the gospel message boils down to "believe in Jesus Christ and be saved" without any mention of repentance for nothing. ' But this watered down version of the gospel does not demand a firm and sincere commitment to Christ; and a commitment to Christ, if genuine, must include the decision to renounce sin.
Preach the necessity of faith without repentance is only half preach the gospel. It may be that many people remain confused and deceived, thinking they have heard the Christian gospel and have tried, but nothing happened.
They may even say something like: "I have accepted Christ as Savior many times, but has not done me any good." However, they never received true Christ as their Savior, for he comes to us in majesty and invites us to receive him as he is, who deserves to be, and demand also recognize as the absolute Lord of our life .
Finally, what shall we say about the common practice of asking people to pray to receive Christ as their personal Savior and Lord? Since faith in Christ a person must include a genuine decision of the will, it is often very helpful to express this decision aloud, and it can take quite naturally the form of a prayer to Christ by which you we talk about our sorrow for sin, our purpose to renounce sin and our determination to put our trust in him.
A sentence of that kind expressed aloud has no power to save itself, but the attitude of the heart that represents is a true conversion, and the decision to express that prayer can often be the time when the person reaches the experience of faith in Christ.


Although we have been considering the initial faith and repentance as two aspects of the conversion that appear at the beginning of the Christian life, it is important to realize that faith and repentance are not limited to the beginning of the Christian life. They are rather heart attitudes that continue throughout our lives as Christians. Jesus told his disciples to pray daily saying: "Forgive us our debts, as we forgive our debtors" (Mt 6: 12), a sentence which, if sincere, will involve daily sorrow for sin and genuine repentance .And the risen Christ tells the church in La odicea: "I rebuke and chasten those I love. So be earnest, and repent "(Revelation 3: 19, 2nd Cor 7:10).
Regarding faith, Paul tells us: "And now these three remain: faith, hope and love. But the greatest of these is love "(1 Cor 13: 13). No doubt he is referring to these three remain wing throughout this life, and probably also means that continue for all eternity.
If faith is to trust God for all our needs, this attitude will never cease, even in the afterlife. But anyway, it is clearly indicated that faith continues throughout life. Paul also says, "I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2: 20).
Therefore, although it is true that the initial saving faith and initial repentance once in our life happen, and when they occur are the true conversion, attitudes heart of repentance and faith only begins at conversion.

These same attitudes should continue throughout the course of our Christian life. Every day should be a sincere repentance for all the sins we have committed, and faith in Christ that He will supply our needs and strengthen us to live the Christian life.