What Is Repentance unto Life?

The eighty-seventh question of the Westminster Shorter Catechism asks, "What is repentance unto life?" It answers, "Repentance unto life is a saving grace, whereby a sinner, out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth, with grief and hatred of his sin, turn from it unto God, with full purpose of, and endeavor after, new obedience." 

Repentance ought to be preached as part of the gospel proclamation (Luke 24:47). “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). Along with faith, repentance ought to be our response to the gospel of Christ. While our repentance does not earn salvation or pardon (Christ does), nor is it a means by which we receive Christ (faith alone is), yet it is a condition of the gospel, of the covenant of grace, as something that is inseparable from saving faith and which prepares us for the enjoyment of glory. No one can expect pardon without it (WCF 15.3). “…unless you repent, you will all likewise perish.” (Luke 13:3). “Repent therefore, and turn back, that your sins may be blotted out…” (Acts 3:19, cp. 2:38).

Where does repentance unto life come from? 

It comes from God. He works it in our hearts by the word and Spirit. “And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life’” (Acts 11:18, see also Ezekiel 36:26-32). It is something that man does, as God works within him to produce it (Phil. 2:13). 

What knowledge leads to repentance unto life?

Repentance begins with a true sense of your sin and an apprehension of the mercy of God in Christ (Ezek. 36:31, Acts 2:36-38, Joel 2:12-13, Is. 55:7). If you do not think you are a sinner, there is no reason to repent. Likewise, if there is no mercy for repentant sinners in God, then there is no hope in turning to God, but only despair. So Scripture exhorts people to repent by revealing the truth about their sin (in the light of God’s righteousness, God’s law, and God’s goodness) and the truth of God’s mercy in Christ.

Is a conviction of sin repentance? 

No, a conviction of sin is not in itself repentance. Someone like Judas can be convicted that he did wrong, and even be distressed and seek to do something about it, and yet not repent and turn to God. There is a worldly grief that leads to death rather than salvation (a conviction that causes despair as in Judas or that passes away as in King Saul). A mere conviction of sin is not repentance unto life, but it can lead to it when combined with an apprehension of God’s mercy in Christ.

What attitude and action does this knowledge of your sin and God’s mercy lead to? 

With this understanding, a repentant person grieves for his sin and hates his sin. With that grief and hatred, he therefore turns from sin unto God (Joel 2:12-13, Acts 26:18, 20). He confesses his sin, he grieves for his sin, and he turns from his sin to God. Godly grief produces a repentance that leads to salvation without regret (2 Cor. 7:8-11). Repentance is fundamentally a turning, a return to God from the heart, a conversion. It involves repudiating the ways of sin which we formerly practiced and devoting ourselves to the Lord.

What purpose and endeavor forms part of repentance? 

A purpose of new obedience and an endeavor after new obedience. Those who turn from sin to God will sincerely purpose and endeavor to obey all the commandments of God. “I have sworn an oath and confirmed it, to keep your righteous rules” (Ps. 119:106). “All that the LORD has spoken we will do, and we will be obedient” (Ex. 24:7). 

How is obedience and good works related to repentance? 

Obedience and good works are the fruits of repentance. “Bear fruits in keeping with repentance” (Luke 3:8, see also 3:10-14). “... that they should repent and turn to God, performing deeds in keeping with their repentance” (Acts 26:20).

Should we seek to make satisfaction for our sins? 

We should seek to give restitution to our neighbor and to repair the damage caused by our sins when possible (Lev. 6:2-5, Luke 19:8), confessing and declaring our repentance to those whom we have offended (Luke 17:3-4, Matt. 5:23-24), but before God we confess our sins to him and rest in and appeal to the satisfaction of Christ as we repent of and forsake our sins (1 John 1:7-9).

Is repentance done only once in the Christian life? 

No, while repentance forms an essential part of the beginning of the Christian life, to which we ought to conform, repentance is to be practiced throughout life as we turn from particular sins and in general put to death the deeds of the body and strive after holiness (Col. 3:5ff). Repentance is the human side of sanctification, which has a decisive beginning and continual progress to the end of this life.

What Is Faith in Jesus Christ?

The eighty-sixth question of the Westminster Shorter Catechism asks, "What is faith in Jesus Christ?" It answers, "Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel."

What is the object of saving faith? 

Saving faith is faith in Jesus Christ. It is not a mere sense of dependance or optimism. It is not faith in just anything. The object of our faith matters greatly. Those who place their faith in false gods, money, or themselves will be disappointed and put to shame. Those who believe in Jesus Christ shall be saved (Acts 16:31).

What is faith?

Faith in its fullest sense, as in saving faith, is knowledge, assent, and trust. Saving faith is not a mere awareness of Christ and his claims about himself. Nor is it merely assenting to the truth of his claims. The demons admitted that Jesus was the Son of God, and yet they remained his enemies. Saving faith is not only knowledge and assent, but also trust. A believer not only recognizes that Jesus is Lord and Savior, but receives Jesus as his Lord and Savior and rests upon Jesus for salvation (John 1:12, Acts 10:43). 

Where does God offer Jesus to us? 

In the gospel, in the covenant of grace. In the Old Testament, God presented this Savior to his people by promises, sacrifices, and other types and ceremonies. In the New Testament, the Christ who has come is offered in the gospel and the new covenant sacraments with greater clarity and efficacy to all nations. But in both administrations, sinners have been saved by faith in Christ, by whom they have had full remission of sins and eternal salvation. As Philip Melanchthon wrote,

Accordingly, faith is nothing else than trust in the divine mercy promised in Christ, and it makes no difference with what sign it has been promised. This trust in the goodwill or mercy of God first calms our hearts and then inflames us to give thanks to God for his mercy so that we keep the law gladly and willingly. (Loci Communes (Westminster Press, [1521] 1969), 92.)

Saving faith does not take hold of some invention of the imagination, but it takes hold of Jesus as he is offered to us in the gospel, as God presents him to us. How is Jesus offered to us in the gospel? 

He is held forth to us, (1) freely, (2) as the Son of God who became our redeemer, as prophet, priest, and king, (3) for justification, sanctification, and eternal life. Acts 16:31, “Believe in the Lord Jesus, and you will be saved, you and your household.” John 3:16, “For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish but have eternal life.” As Petrus van Mastricht wrote,

Yet, the proper object of faith, as it is the faith of a sinner, is Christ the Mediator (Acts 10:43; John 1:11-12; 2:23; Acts 4:12; 1 Tim. 2:5; etc.) ... and not according to this or that function of his office separately - either as Prophet, Priest, or King only - but as it embraces the threefold office in its entirety. ... Therefore, specifically, he must be received by faith not only as the Redeemer through whom we are freed from the punishments of our sins and eternal destruction, but also as the Lord to whom we offer ourselves obedient in all things. (Theoretical-Practical Theology, vol 2 (Reformation Heritage, [1698] 2019), 11)

More broadly, what else does saving faith receive?

While the principal acts of saving faith are receiving and resting upon Christ alone for salvation, it also receives God’s word in general. As the Westminster Confession of Faith says,

By this faith a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. (WCF 14.2) 

We see this in Hebrews 11. By faith, Abraham obeyed when he was called to go out to a place God would show him (Heb. 11:8). By faith, Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. He heeded the warning (Heb. 11:7). By faith the patriarchs, not having received the things promised, yet saw them and greeted them - embraced them - from afar (Heb. 11:13).

And so as Luther says, “what a living, creative, active, powerful thing is faith!” Faith works. Faith produces good works. As Paul says, faith works through love (Gal. 5:6). It is also foundational for our hope and steadfastness. Not only does faith justify us as an instrument by which we receive Christ, but it also sanctifies us. Saving faith sanctifies, not only as a reception of Christ, who is our sanctification, but also as a virtue within us by which we live. We now live by our faith in Jesus Christ, acting upon the God of word by faith. 

In what way is faith unique among Christian virtues? 

It is by faith alone that we receive salvation and are justified. “...yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified” (Gal. 2:16; see also Eph. 2:8). Faith alone is the instrument of justification because only faith receives Christ and unites us to him. The saving act of faith is that of receiving Jesus (John 1:11-12, Phil. 3:8-9), for all of salvation is to be found in him.

How does faith save? 

Faith does not save as a virtue. It does not save as a good work. It is a good work and a virtue, but that is not how it saves. Faith saves as an instrument by which we receive Christ. God pardons us and accepts us as righteous in his sight on the basis of Christ's righteousness. Romans 3:24-25 speaks of this, that we “are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith.”

Must faith be a strong faith to be a saving faith? 

No, faith does not save by its virtue or strength, but by its object. Saving faith may be weak or strong, small or great. We pray that God would increase our faith (Mark 9:24), but whether it is weak or strong, this faith is equally precious in its nature, object, and saving efficacy, giving an equal share in Christ and his promises (2 Peter 1:1).

Where does saving faith come from?

Our faith comes from God. We do not boast about our faith because it is a gift that God gives, producing it in our hearts (Eph. 2:8-9). As Jesus said, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44).

What does God use to produce faith in us?

The ordinary means by which God works active faith in the heart is the ministry of the word. “So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:17).

What does God use to maintain and increase faith in us? 

The ministry of the word, the administration of the sacraments, and prayer (1 Peter 2:2, Rom. 4:11, Luke 17:5).

What Should We Do to Escape God's Wrath and Curse?

"Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin?
A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption."
(Westminster Shorter Catechism)

Since every sin deserves God’s wrath and curse, and each of us have sinned, the question that arises is how may we escape from God’s wrath and curse? This is what the people asked the apostles on the day of Pentecost, “Brothers, what shall we do?” (Acts 2:37). Or as the Philippian jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30). The answers can be found in Acts 2:38–42 and Acts 16:31–33 and are summarized by this catechism question. Here are a few questions and answers of my own to unfold it:

Is the gospel of salvation unconditional?
No, the gospel is not unconditional. If it was, all people would be saved. Christ and the apostles regularly offer salvation upon conditions. "Repent therefore, and turn back, that your sins may be blotted out..." (Acts 3:19).

The gospel proclaims the saving work of God in Christ. Christ has obtained full redemption for his people through his life, death, and resurrection. The gospel also calls sinners to respond to the message and receive this salvation. Otherwise, it will not benefit them. “We implore you on behalf of Christ, be reconciled to God ... Behold, now is the favorable time; behold, now is the day of salvation” (2 Cor. 5:20, 6:2).

Are these conditions, duties?
Yes, we are commanded to repent (Acts 17:30) and to believe in Jesus Christ (1 John 3:23) and to diligently use the outward means of grace (Ps. 79:6, Prov. 1:24-26). People ought to “obey the gospel” by receiving it in this way (Rom. 10:16, 2 Thess. 1:8, 1 Peter 4:17).

Man’s duty is obedience to God’s revealed will. The rule which God first revealed to man for his obedience is the moral law. But the moral law reveals man’s sin and need for salvation. The second part of his revealed will (and thus, our duty) is what he requires of us that we may escape his wrath and curse. God tells everyone to do these things.

What is the first thing that God requires of us that we may be saved?
Faith in Jesus Christ (Acts 16:31, John 3:16). We must receive and rest upon Christ for salvation, as he is offered in the gospel.

Why is this a condition?
Because by faith in Christ we are linked to him and receive a share in him (John 6:35, Eph. 3:17). By faith, and only by faith, we receive the righteousness of Christ (Rom 3, Phil. 3:9, Eph. 2:8).

What is the second thing that God requires of us that we may be saved?
Repentance unto life (Acts 2:38, 3:19). We must turn from sin unto God, purposing and endeavoring after new obedience.

Why is this a condition?
Because repentance is necessarily joined with saving faith, and also because it befits those who will be saved and the purpose of salvation.

Must we repent before we believe? Or believe before we repent?
No, saving faith and repentance unto life are a united response. Each is inseparable from the other. They are exercised together.

What is the third thing that is required with these other two?
The diligent use of all the outward means by which Christ gives to us the benefits of redemption (1 Peter 2:2, Acts 22:16). We must diligently make use of the preaching and reading of Scripture, the sacraments, and prayer.

Why is this a condition?
Because faith, produced in our hearts by the Spirit, "is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened" (WCF 14.1, see Rom. 10:14, 17, 1 Peter 2:2, Rom. 4:11, Luke 17:5). 

Is the use of the sacraments absolutely necessary for a person to be saved?
No, since they are given to confirm grace and strengthen and exercise faith. Grace and salvation is not so inseparably annexed to the sacraments as that no person can be saved without them (WCF 28:5). Nevertheless, we are told to use the sacraments in order to be saved in places like Acts 2:38 and 22:16 because they are ordinary means by which God sustains and preserves us through faith unto salvation.

Does faith, repentance, and use of outward means satisfy the justice of God or fulfill the penalty of the broken law?
No, they do not. Only the satisfaction and obedience of Christ can satisfy divine justice and fulfill the demands of the law of God. We must not trust in our faith or repentance or use of means, but only in Christ. Yet, as John Thompson wrote, "they are the terms and conditions, by the performance of which, by the gospel promises, we may hope for the benefit of Christ’s obedience, which he performed to the law of God, in behalf of all those, who, by grace and assistance of the Holy Spirit, are enabled truly to perform them. John 3:18, Acts 2:37" (An Explication of the Shorter Catechism).

How are we able to do these things?
Through the power of the Spirit. Faith and repentance are saving graces, produced by God in the hearts of the elect (Eph. 2:8, Acts 11:18). We have nothing to boast of, but give glory to God even for the faith and repentance we exercise.

Do all those who do these things escape God’s wrath and curse?
Yes, there is no condemnation for those who repent and believe in the Lord Jesus. They have passed from death into life (John 5:24, Rom. 8:1).

Must we wait until we feel the Spirit moving us before doing these things?
No, we are called to do these things without delay. The Spirit’s work is known after the fact, from the effect of his work. The Spirit works through our mind and will, which we must exercise to embrace Christ (Phil. 2:12-13).

Must we wait until we know we are elect or regenerate before we do these things?
No, we only know if we are regenerate by whether we have done these things. All men everywhere are told to repent and believe, not just the regenerate or the elect. We only know we are regenerate and elect after we have repented and believed.

Is it legalistic to tell the natural man to diligently use the ministry of the word and prayer?
No, Peter exhorted Simon the sorcerer to repent and pray to God (Acts 8:22). It is through the word of God, read and preached, that people are effectually called by God to salvation (1 Cor. 2, Rom. 10).