Gospel: The Time to Repent

The Greek verb for “to repent,” metanoeô, has the basic meanings of “change of heart,” “turn from one’s sins” or “change one’s ways.” Often, though, these meanings direct us to focus only on the individual who repents; they obscure the relational dimension at the heart of repentance. The concept of repentance assumes sin against someone, forgiveness that we seek from another and the hope and promise of reconciliation with the offended party.

In the biblical context, the one ultimately whom we have offended and to whom we must be reconciled is God. Repentance is not a single act, but a process of coming to know God more fully, learning what God wants from us and realizing that what God ultimately desires is a deeper relationship. And when that relationship is breached by sin, God seeks our reconciliation. God is the initiator of repentance, because God longs for us to restore our broken relations so that we may live the life intended for us: abundant and eternal.


This is why God takes the initiative in calling out to Moses to rescue the captive people of Israel, whom God describes as “my people.” But it is also why Moses asks God’s name, the first step in restoring Israel to God. While God had remembered the people of Israel, the people had not remained in relationship with God. God’s actions on behalf of Israel demanded a renewal of relationship. God said, “I am who I am,” defining his eternal essence, but God also reintroduced himself by hearkening back to the past relationships with their ancestors. Moses was directed to tell the people, “The God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.”

The Psalmist tells us that first God “made known his ways to Moses” and then “his acts to the people of Israel.” Forgiveness and reconciliation could occur once the relationship was restored, since God is “merciful and gracious, slow to anger and abounding in steadfast love.” Forgiveness is the essence of God, for God “does not deal with us according to our sins, nor repay us according to our iniquities,” yet repentance is essential. As the apostle Paul notes, many Israelites were struck down during the wilderness wandering because of a variety of sins.

Paul cautions the Corinthians, using the Israelites as an example, writing, “If you think you are standing, watch out that you do not fall” (N.R.S.V.). The New American Bible adds a subtle variation to Paul’s caution: “Whoever thinks he is standing secure should take care not to fall.” Repentance demands that we not create a false sense of security about our relationship with God, but must always be asking how it can be built, strengthened and understood. Turning from sin is a constant necessity.

Jesus warned that repentance is required of us all, not just those whom we tend to consider as “worse sinners.” Jesus asked the people about some Galileans whom Pilate had killed: “Do you think that because these Galileans suffered in this way, they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did.” Relationships demand constant attention, and our relationship with God is similar; repentance is not static, it is not done, it is not complete, and to think of it as so is spiritually dangerous. Repentance is the constant acknowledgment that we desire to follow God and remain in relationship with God.

And God wants to be in relationship with us. God is calling to us, so that we can be forgiven and accept reconciliation. God calls for us to recognize our sin, to turn from our sin, to repent. The better we know God, the more we want to be in relationship with God, and the more we desire repentance. Repentance is not a sign of failure in our relationship with God but a sign of our growing love for God.

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William Rydberg
3 years 3 months ago
In my opinion this article brings one along as far as one can in the absence of the Sacerdotal. It is a good effort. But it's about right prayer, rending one's heart, having a firm commitment for amendment, making amends AND Sacrifice... I respect your perspective and appreciate that the Author is not a co-religionist but frankly feel that much of the Legacy of Judaism (J. Is not another Religion for Catholics, but rather the Foundation of Catholic Christianity) is not handed on with respect to the centrality of Liturgy and the central importance of the "Pure Sacrifice", which is Jesus-God come in the flesh, through Transubstantiation was not handed on intact after the Western Schism in my opinion. Let me just say that throughout the panorama of pre-second Temple Jewish history you discuss above, including the Psalms themselves, were compiled primarily for Temple Worship and the sacrifice, so central up to the end of the 2nd Temple period. Which culminated in the destruction of the Temple in the first century. I don't want to dive too deep in to Catholic Theology, but all Catholic Churches are also described as Temples. This I know, although I am by no stretch a Theologian, for it is announced in the Liturgy. Which is why for Catholics there is no Mass without the Sacerdotal Sacrifice. I appreciate that if one is not a co-religionist, what I am saying about the highly important Sacerdotal aspect may not seem to "square" with some non-Catholic perspectives that downgrade in my opinion, Holy Orders, but I think that the Catholic Catechism explains... One could say more, but given the above, it is in my opinion a fine ecumenical effort. in Christ, Have a good Lent
Kevin Murray
3 years 2 months ago
I like your definition of repentance. If we understand sin as all that keeps us from right relationship with God, we all must make a constant effort to abide in his love and turn away from sin (metanoia). Thanks!


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