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`I knew that Thou art a gracious God, and merciful, slow to anger, and
of great kindness, and repentest Thee of the evil' (Jonah 4:2).
The Lord did not reprove Jonah for introducing the word `repentance',
He rather takes it up and enlarges upon it:
`Thou hast had pity on the gourd, for the which thou hast not laboured,
neither madest it grow ... and should not I spare Nineveh?' (Jonah
4:10,11).
(2)
As used of Israel.
Without preparation, one would feel sure that in Joel 2 we read of the
repentance of Israel. We do in deed, but not in word. The actual word
`repent' is used of the Lord and not of Israel. What we do read is:
`Turn ye even to Me with all your heart, and with fasting, and with
weeping, and with mourning: and rend your heart, and not your garments,
and turn unto the Lord your God: for He is gracious and merciful ...
and repenteth Him of the evil. Who knoweth if He will return and
repent, and leave a blessing behind Him?' (Joel 2:12-14).
We find no call to repentance to Israel until we come to the New
Testament. There, the call of John the Baptist (Matt. 3:2) and the call of
the Lord (Matt. 4:17) is because `the kingdom of heaven is at hand'. It is
evident that one of the purposes for which the miracles had been wrought was
to bring about this repentance (Matt. 11:21; 12:41). On the day of
Pentecost, Peter called upon Israel to repent (Acts 2:38), and assured them
that upon their repentance the Saviour would return, and the promises made to
the fathers be fulfilled (Acts 3:19-26). John the Baptist baptized with
water `unto repentance' (Matt. 3:11), and Peter declared that the Lord Jesus
Christ had been exalted as Prince and Saviour for to give repentance to
Israel, and forgiveness of sins (Acts 5:31).
In Romans 2, it is the Jew who is accused as `Not knowing that the
goodness of God leadeth thee to repentance' and the passage speaks of their
`impenitent heart' (Rom. 2:4,5). The references to repentance in the epistle
to the Hebrews seem to call for special attention.
Heb. 7:21
Metamelomai `The Lord sware and will not repent'.
6:1
Metanoia `Repentance from dead works'.
6:4-6 `It is impossible ... to renew them again unto
repentance'.
12:17 `He found no place of repentance'.
The Melchisedec priesthood is safeguarded by the positive swearing of
an oath, and the negative promise of non-repentance. Here the word
`repentance' means, `a change of purpose rather than a change of heart'.
This purpose of God concerning His Son is irrevocable. This is an echo of
the exceedingly strong statement of Hebrews 6:17-19. It is sufficient for
God to speak. A simple promise made by God is enough to command our fullest
faith. Yet, so does He condescend, that in this recognition of Abraham's
trust, the Lord goes beyond this, and `swears by Himself'. The intention was
to manifest the unchangeability of His counsel. In the expression, `two
immutable things', the word `things' is: