Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self. To turn to God and from sin (Luke 15:7 = "one sinner who repents", 10, cf 1Th 1:9-note). It is not an intellectual decision but a change of mind that issues in a change of behavior. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Darrell Bock writes "the point is that repentance involves a reorientation of perspective, a fresh point of view. When dealing with God's plan, it means to see that plan in a new way and to orient oneself to it. Luke demonstrates the fruit of repentance expresses itself concretely (Lk 3:10-14). Repentance expresses itself in life, especially in how one treats others." (Gulp!) There can be no genuine conversion without genuine repentance. "This word (repent) was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life." (Robertson) God uses at least four factors to prompt repentance = (1) The knowledge of God's Truth should prompt repentance (Mt 11:21-24 - where Chorazin, et al refused to repent at the Truth; cp Lk 16:30-31 which also illustrates the sufficiency of the Truth to prompt repentance.) Note the deadly deception - one can have Truth (as well as #2 sorrow) without true repentance! Beware! (2) Sorrow for sin can lead to repentance (2Cor 7:9-10), but the sorrow per se should NOT be confused with true repentance. E.g., Judas felt sorrow for betraying Jesus but did not repent. (3) God's kindness prompts (leads to) repentance (Ro 2:4). (4) Fear of final judgment (as discussed here in Acts 17:30-31) can motivate one to true repentance. Indeed, realization that there is no other way of escape but through Jesus, should cause any "rational" person to repent. Repentance is not an act separate from faith, but saving faith includes and implies the true change of mind which is called repentance. As noted in the use of the present imperative (see uses below), to repent is not just an event at the time of conversion, but represents an ongoing lifestyle -- we sin daily, and sometimes we get caught in a "rut" (habit) of sin, and so we are daily in desperate need of God's gracious gift of repentance. In the parable of the two sons, our Lord Jesus Christ gives a beautiful illustration of what true repentance looks like (Read Mt 21:28-31 = notice second son changed his mind and his behavior!). As Albert Barnes wisely said "False repentance dreads the consequences of sin; true repentance dreads sin itself." Zodhiates writing on the verb metamelomai (used in 2Cor 7:8) notes that it is "Contrasted with metanoeo (3340), to repent, (because) it expresses the mere desire that what is done may be undone, accompanied with regrets or even remorse, but with no effective change of heart. Metaméleia (which does not occur in the NT) is an ineffective repentance for which the forgiveness of sins is not promised (as it is for metanoia [3341], repentance, see Mark 1:4; Luke 3:3; Acts 2:38). Metamélomai, on the part of man, means little or nothing more than a selfish dread of the consequence of what one has done, whereas metanoeo means regret and forsaking the evil by a change of heart brought about by God’s Spirit. On the part of God in Heb. 7:21, metamélomai means His plan of salvation for man can have no improvement; He made no mistake. (The Complete Word Study Dictionary: New Testament) In Acts 26:20 we see the role of repentance which is integral to genuine salvation = "repent and turn to God, performing deeds appropriate to repentance." Clearly repentance is not optional to salvation, but is integral to it for Jesus made it clear that "unless you repent, you will all likewise perish." (Luke 13:3, 5) It is important to remember that true repentance is a glorious gift of God - read Acts 5:31, 11:18, Ro 2:4-note, 2Ti 2:25-note. See discussion of similar word - epistrepho (often used of "returning to God" = Lk 1:16-17, Acts 9:35, 11:21, 14:15, 15:19, 26:18, 20, 2Cor 3:16, 1Thes 1:9-note, 1Pe 2:25-note) See Multiple Dictionary Articles - Repentance Repent (Webster) - (1) to feel sorry, self-reproachful, or contrite for past conduct; regret or be conscience-stricken about a past action, attitude, (2) (This is the more Biblically sound definition) to feel such sorrow for sin or fault as to be disposed to change one's life for the better. It is notable (and probably no coincidence) that the most "concentrated" use of metanoeo (10/34x) is found in the Letters to the Seven Churches of Asia Minor in Revelation 2-3 (which is intriguing since John the human author of The Revelation, is the only Gospel that does not use metanoeo). This begs the question - Does the modern church need to be reminded of its continual need to repent? I recall years ago hearing that the new believers behind the (then) "Iron Curtain" called themselves "Repenters" rather than believers! How wonderful would it be to be part of a local body of Christ full of habitual repenters! Kenneth Wuest - Repent is the translation of metanoeō which in classical Greek meant “to change one’s mind or purpose, to change one’s opinion.” The noun metanoia meant “a change of mind on reflection.” These two words used in classical Greek signified a change of mind regarding anything, but when brought over into the New Testament, their usage is limited to a change of mind in the religious sphere. They refer there to a change of moral thought and reflection which follows moral delinquency. This includes not only the act of changing one’s attitude towards and opinion of sin but also that of forsaking it. Sorrow and contrition with respect to sin, are included in the Bible idea of repentance, but these follow and are consequent upon the sinner’s change of mind with respect to it. The word metamelomai is used in Mt. 21:29, 32, 27:3; 2Cor. 7:8; Heb. 7:21, where it is translated “repent.” Metanoeō is the fuller and nobler term, expressive of moral action and issues. It is the word used by NT, writers to express the foregoing meaning. In the case of Judas, metamelomai means “remorse.” In the case of Heb. 7:21 it means only to change one’s mind. The act of repentance is based first of all and primarily upon an intellectual apprehension of the character of sin, man’s guilt with respect to it, and man’s duty to turn away from it. The emotional and volitional aspects of the act of repentance follow, and are the result of this intellectual process of a change of mind with respect to it. This means that the correct approach of the Christian worker to a sinner whom he wishes to lead to the Lord is that of clearly explaining the issues involved. When the unsaved person is made to clearly understand the significance of sin, the intellectual process of changing his mind with respect to it can follow, with the result that sorrow, contrition, and turning away from it will also follow. A mere emotional appeal to the sinner is not the correct one. The Greek word metanoeō tells us that the intellectual appeal must come first, since the act of repenting is basically a mental one at the start. (Wuest's word studies from the Greek New Testament: for the English reader) Metanoeo - 34x in 32v - Translated (NAS) = repent(26), repented(5), repents(3). Matthew 3:2 "Repent, (present imperative = calls for this to be one's lifestyle = a believer is a "repenter"!) for (term of explanation = explains why repentance is necessary) the kingdom of heaven is at hand (come near, drawing near)." Matthew 4:17 From that time Jesus began to preach and say, "Repent (present imperative) for (term of explanation = explains why repentance is necessary) the kingdom of heaven is at hand." Matthew 11:20 Then He began to denounce the cities in which most of His miracles were done, because they did not repent. 21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Matthew 12:41 "The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. Mark 1:15 and saying, "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative = calls for this to be one's lifestyle = a believer is a "repenter"!) and believe (present imperative = calls for this to be one's lifestyle) in the gospel." William Barclay - There is the word repent. Now repentance is not so easy as sometimes we think . The Greek word metanoeo literally means to change one's mind. We are very apt to confuse two things--sorrow for the consequences of sin and sorrow for sin. Many a man is desperately sorry because of the mess that sin has got him into, but he very well knows that, if he could be reasonably sure that he could escape the consequences, he would do the same thing again. It is not the sin that he hates; it is its consequences. Real repentance means that a man has come, not only to be sorry for the consequences of his sin, but to hate sin itself. Long ago that wise old writer, Montaigne, wrote in his autobiography, "Children should be taught to hate vice for its own texture, so that they will not only avoid it in action, but abominate it in their hearts--that the very thought of it may disgust them whatever form it takes." Repentance means that the man who was in love with sin comes to hate sin because of its exceeding sinfulness. (Mark 1 - William Barclay's Daily Study Bible) Mark 6:12 They went out and preached that men should repent. Comment: They preached the Gospel. Luke 10:13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. Luke 11:32 "The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. Luke 13:3 "I tell you, no, but unless you repent, you will all likewise perish. 5 "I tell you, no, but unless you repent, you will all likewise perish." Luke 15:7 "I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. 10 "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents." Luke 16:30 "But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!' Luke 17:3 "Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4 "And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him." Acts 2:38 Peter said to them, "Repent, (aorist imperative = Do this now! Don't delay!) and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. Acts 3:19 "Therefore repent, (aorist imperative = Do this now! Don't delay!) and return, so that (introduces clauses of purpose and/or result) your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; Acts 8:22 "Therefore repent, (aorist imperative = Do this now! Don't delay!) of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. Comment: While some might opt for the position that Simon was saved (Acts 8:13), the facts (truth) of his heart attitudes in Acts 8:23 is a better description of a lost person than one who is saved (cf Dt 29:18) Acts 17:30 "Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, Acts 26:20 but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance. 2 Corinthians 12:21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. Revelation 2:5-note 'Therefore remember from where you have fallen, and repent (aorist imperative = Do this now! Don't delay!) and do (aorist imperative = Do this now! Don't delay!) the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place-- unless you repent. 16 'Therefore repent (aorist imperative = Do this now! Don't delay!); or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 21 'I gave her time to repent, and she does not want to repent of her immorality. 22 'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. Comment: Properly speaking, metanoein is “to know after” as pronoein is “to know before”; metanoia is “afterknowledge” . . . The next step that metanoia signifies is the change of mind that results from this after knowledge. Thus Tertullian wrote: “In the Greek language the word for repentance is not derived from the admission of a fault but from a change of mind.” . . . Last of all metanoia signifies a resulting change of conduct. . . . Only in Scripture and in the works of those who were dependent on Scripture does metanoia predominantly refer to a change of mind, to taking a wiser view of the past, to “the soul’s perception of the wicked things it has done.” (Trench) Repentance includes a recognition of wrong-doing together with a decision to move in a different direction: “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19). (A Testimony of Jesus Christ) Revelation 3:3-note 'So remember what you have received and heard; and keep it, and repent (present imperative). Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 19 'Those whom I love, I reprove and discipline; therefore be zealous and repent (aorist imperative = Do this now! Don't delay!). Revelation 9:20-note The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; 21 and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts. Revelation 16:9-note Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory. Revelation 16:11-note and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds. Metanoeo - 18v in the non-apocryphal Septuagint (Lxx) - 1Sa 15:29; Pr 20:25; 24:32; 30:1; Isa 46:8; Jer 4:28; 8:6; 18:8, 10; 31:19; Joel 2:13f; Amos 7:3, 6; Jonah 3:9f; 4:2; Zech 8:14. Many of the OT passages use metanoeo in the context of God "relenting" from something. Gerald Cowen - Repentance: metanoeo, metanoia - While preaching in Galilee, Jesus addressed the question of whether or not a group of Galileans who were murdered by Pilate were greater sinners than anyone else be-cause they suffered such a fate. He said, "I tell you, No: but, except you repent, you shall all likewise perish" (Luke 13:1-3). Both John the Baptist and Jesus preached, "Re-pent ye: for the kingdom of heaven is at hand" (Matt. 3:2; 4:17). Just what did Jesus mean when He said, "Repent"? The Greek word He used is metanoeo, which is a combination of the words meta (after) and noeo (to understand or perceive). So, literally, the noun form metanoia (repentance) means an "afterthought" or "change of mind." The most important question, however, is, does repentance consist entirely of a mental exercise or does it imply more than that? On one hand, there are those who insist that repentance cannot involve anything more than a change of mind or attitude toward God; otherwise, they contend it would negate the doctrine of salvation by grace. It cannot be under-stood as a condition of salvation unless it is concluded that repentance is only a "synonym for faith."3 Obviously, when people move from unbelief to faith in Christ, they have changed their minds, which constitutes repentance. It is argued that "repentance does not mean to turn from sin, nor a change in one's conduct."4 It does not mean to change one's life because that would constitute works. On the other hand, many others believe that repentance involves more. W. E. Vine says, "In the New Testament the subject chiefly has reference to repentance from sin, and this change of mind involves both a turning from sin and a turning to God." Thayer, in his lexicon, defines metanoia as "esp. the change of mind of those who have be-gun to abhor their errors and misdeeds, and have deter-mined to enter upon a better course of life, so that it embraces both a recognition of sin and sorrow for it." Moulton and Milligan in their work on Greek vocabulary conclude concerning metanoeo: "Its meaning deepens with Christianity, and in the New Testament it is more than 're-pent,' and indicates a complete change of attitude, spiritual and moral, towards God." Trench says that metonoia is "the expression of the nobler repentance." He lists four ideas that are included in the meaning of repentance: (1) it means to know (perceive) afterwards; (2) it signifies the change of mind that comes as a result of this knowledge; (3) it involves regret for the course pursued (displeasure at one's own self); and (4) it signifies a change of conduct for the future based on this change of mind. In addition to these, Kenneth Wuest explains that metanoia includes not only the act of changing one's attitude to-wards and opinion of sin but also that of forsaking it. Sorrow and contrition with respect to sin, are included in the Bible idea of repentance.... The emotional and volitional aspects of the act of repentance follow, and are the result of this intellectual process of a change of mind with respect to it. Those who believe that repentance includes forsaking of sin are accused by those who do not accept that view of teaching a "works salvation," a denial of the doctrine of grace. On the other hand, those who teach that repentance is simply a "change of mind about who Christ is" are charged with teaching an "easy believism." About this view John MacArthur says, "It is utterly devoid of any recognition of personal guilt, any intent to obey God, or any desire for true righteousness."5 In order to determine who is right, there are several questions that should be explored. First, does repentance necessarily involve sorrow for sin? Second Corinthians 7:10 says, "For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." Strictly speaking, sorrow and repentance are different entities, because people may have sorrow without repentance. However, can people have repentance without sorrow? "Godly sorrow leads to repentance." Would persons desire to be saved without first realizing they are sinners and lost? Before realizing that fact they may be quite happy in their sin. After being convicted by the Holy Spirit that they are sinners and as a result lost, can they desire to be saved (go to heaven), put their faith and trust in Christ for eternal life, and still be happy about their life of sin? Can people be repentant toward God and unrepentant toward sin and self? The answer is, people could if God would let them. But the same Holy Spirit who causes persons to see the error of their ways and desire to come to Christ is the One who convicts the world of sin, of righteousness, and of judgment. If the Spirit truly convicts people of sin, it would be impossible for them not to have a changed attitude toward their sin, a sense of sorrow at having sinned against God. That change is called repentance. Another question that should be asked is, What does repentance toward God involve? Does it involve receiving Jesus as Savior only, or must one acknowledge Him as Lord also? It is argued by some that it is necessary to receive Jesus as Savior only in order to be saved. However, several Scriptures seem to indicate that the two ideas go together. Acts 16:31 says, "Believe on the Lord Jesus Christ and you shall be saved." Romans 10:9 says, "That if you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God has raised him from the dead, you shall be saved." Peter declared at Pentecost "that God has made that same Jesus, whom you have crucified, both Lord and Christ" (Acts 2:36). Some argue that this use of the word "Lord" simply means to acknowledge that Jesus is God. Yet, if He be God, then He is certainly Lord. Persons do not have to "make Jesus Lord" because He is Lord. What it does mean is that when individuals repent in their attitude toward Jesus, they are changing from unbelief to faith in two facts: (1) that Jesus is who He claims to be—Lord and God; and (2) that He in fact did what He said He would do—die for our sins on the cross and offer us forgiveness based on that sacrifice. The rest of the Christian life, then, is the struggle to practice daily what we have professed at the beginning. Since Jesus is Lord, believers are to allow Him to be Lord of their lives. The final question concerning the meaning of repentance is, What affect does it have on the will? Can people put their faith in Christ and never intend to make any change in the direction of their life? It is obvious that the changes in life-style are the fruits of repentance and come as a result, not a cause of salvation. However, what about intentions? One thing is sure: this decision is not a pre-salvation work that is required to set life in order so persons can be saved. Such an attempt at self-reformation is not true repentance. It involves trusting one's own works in-stead of Christ's. But can individuals trust Christ as Savior and never have any intention to change the direction of their lives? To put it another way, can people be true believers in Christ and not followers of Christ? There are three lines of evidence that indicate it is not possible to do so. First, there is the evidence from the ministry of Jesus. In His dealing with people who came to Him, He never offered anything less than a new way of life. One very clear example is that of the rich young ruler. He wanted to know what to do "to inherit eternal life" (Lk 18:18). Jesus answered, "One thing you lack. Sell all that you have, and distribute unto the poor, ... and come, follow me." The man refused to do so, but Jesus made no other offer to the man. The parable of the two sons demonstrates that it is not what people profess but what they actually do that counts. One son said he would obey his father, but did not. The other refused, but later repented and did the will of his father (Matt. 21:28-31). Another line of evidence is that found in 2Corinthians 5:17: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are be-come new." The point is, people cannot be saved without being changed from the inside out. They do not change themselves; it is God who recreates persons. This work of God in believers' lives leads us to a third line of evidence, the fruit of repentance. If people have truly believed and been converted, there must be evidence of a new life. John the Baptist demanded fruits of repentance (Luke 3:8ff.). John also said that this is how we know that we know Christ, "if we keep His commandments" (1John 2:3). (See Gal. 5:21 and Jas 2:14ff. also.) Because of this, it must be concluded that repentance also involves the decision to make a radical change in the direction of our lives. It represents a new departure, the beginning point of a different attitude toward life. The new purpose is to become a follower of Jesus. The proof of repentance is people's deeds. There is no reason to think people have repented if there has been no change in their lives, because words alone do not save. (Salvation Word Studies) Trench's Discussion of Repent... metanoeo (3340) Repent; metamelomai (3338) Reformation theologians frequently argued that metanoia (3341) and metameleia and their verbs metanoein and metamelesthai are quite distinct. On the one hand, metameliea and its verb express a desire that an action might be undone, express regrets or even remorse, but do not imply an effective change of heart. On the other hand, metanoia and its verb refer to a true change of heart toward God. According to Chillingworth: To this purpose it is worth the observing, that when the Scripture speaks of that kind of repentance, which is only sorrow for something done, and wishing it undone, it constantly useth the word metameleia, to which forgiveness of sins is nowhere promised. So it is written of Judas the son of perdition (Matthew 27:3), metameletheis apetrepse, he repented and went and hanged himself, and so constantly in other places. But that repentance to which remission of sins and salvation is promised, is perpetually expressed by the word metanoia, which signifieth a thorough change of the heart and soul, of the life and actions. Before proceeding further, let me correct a slight inaccuracy in Chillingworth's statement. Metameleia does not occur in the New Testament and is found only once in the Septuagint (Hosea 11:8). Since this is a work on New Testament synonyms, the comparison and distinction can be made only between the verbs, though what is true of them also will be true of their nouns. But still another qualification needs to be made. Jeremy Taylor remarked: The Greeks use two words to express this duty, metameleia and metanoia.Metameleia is from metameleisthai, post factum angi et crucian,"to be afflicted in mind," "to be troubled for our former folly"; it is dysarestesis epi pepragmenois, saith Favorinus, "a being displeased for what we have done," and it is generally used for all sorts of repentance; but more properly to signify either the beginning of a good, or the whole state of an ineffective, repentance. In the first sense we find it in Matthew, hymeis de idontes ou metamelethete hysteron tou pisteusai auto,"and ye, seeing, did not repent that ye might believe Him." Of the second sense we have an example in Judas, metameletheis apestrepse, he "repented" too, but the end of it was he died with anguish and despair.... There is in this repentance a sorrow for what is done, a disliking of the thing with its consequences and effect, and so far also it is a change of mind. But it goes no further than so far to change the mind that it brings trouble and sorrow, and such things as are the natural events of it.... When there was a difference made, metanoia was the better word, which does not properly signify the sorrow for having done amiss, but something that is nobler than it, but brought in at the gate of sorrow. For he kata Theon lype,"a godly sorrow," that is metameleia, or the first beginning of repentance, metanoian katergazetai, "worketh this better repentance," metanoian ametameleton [278] and eis soterian (4991). Later Taylor admitted that "however the grammarians may distinguish them, yet the words are used promiscuously" and that it is not possible to distinguish them in a rigid fashion. Although this is partially true, it is possible to show that each word has a predominant use. There was a well-known conflict between the early Reformers and the Roman Catholic theologians over whether paenitentia (repentance), as the Catholics held, or resipiscentia (reformation), as Beza and others affirmed, was the better Latin translation of metanoia. There was much to be said on both sides. Had metameleia and not metanoia been the disputed word, the Catholics would have had a more favorable position. Augustine stated: "Paenitentia is a certain defense of one grieving, always punishing himself for having committed what pained him." Properly speaking, metanoein is "to know after" as pronoein (4306) is "to know before"; metanoia is "after knowledge," as pronoia (4307) is "foreknowledge." As Clement of Alexandria said: If he perceived afterwards [metenoesen] what he had done wrong, if he has understood where he had made a mistake and has had a change of heart, that very thing isafter he has realized these thingsmetanoia or late knowledge. And Stobaeus stated: "The wise man must not know after [metanoein] but know before [pronoein]." The next step that metanoia signifies is the change of mind that results from this afterknowledge. Thus Tertullian wrote: "In the Greek language the word for repentance is not derived from the admission of a fault but from a change of mind." The third stage of metanoia results from this change of mind and consists of regret for the course of action that was pursued and of dysapestesis (displeasure) with oneself. Tertullian defined it as "a certain suffering of the mind which comes from a displeasure about a previous opinion," for this was all that the heathen understood by it. At this stage of its meaning, metanoia was associated with degmos, aischyne, and pothos.Last of all metanoia signifies a resulting change of conduct. This change of mind and consequent change of action, however, may be a change for the worse or a change for the better. The change signified by metanoia does not necessarily imply a resipiscentia (reformation) as well. That idea is a Christian addition to metanoia. Thus A. Gellius stated: We are accustomed then to say we regret [paenitere] when the deeds which we ourselves have done, or have been done through our will and plan, begin to displease us and we change our opinion about them. Similarly, Plutarch told of two murderers who spared a child but who afterwards "repented" (metenoesan) and sought to slay it. Plutarch used metameleia in the sense of repenting of something that is good, thus validating Tertullian's complaint: What the pagans irrationally might include under the act of regret will be sufficiently clear from that fact alone that they apply it also to their good deeds: one regrets loyalty, love, sincerity, patience, mercy when any of these has fallen on the thankless. The regret that is part of the meaning of metanoia may be (and often is) quite unconnected with any sense of wrongdoing, with any sense of violating a moral law. This type of regret may simply be what our fathers used to call "hadiwist." Sometimes, though rarely, metanoia has an ethical meaning, as is the case in two other passages in Plutarch. In the former passage, Plutarch's use of metanoia is in harmony with its use in Romans 2:4; in the latter passage, Plutarch used metameleia and metanoia interchangeably. Only in Scripture and in the works of those who were dependent on Scripture does metanoia predominantly refer to a change of mind, to taking a wiser view of the past, to "the soul's perception of the wicked things it has done" (Favorinus), to a regret for the illdone in the past that results in a change of life for the better, to "a turning about of one's life." Or as Plato had already described it, metanoia refers to "a turning from shadows to light" and to "a turning about, a turning around of the soul." This meaning was neither an etymological component of the word nor its primary meaning but was imported into it. This usage did not occur frequently in the Septuagint or in the Apocrypha but is common in Philo, who related metanoia and beltiosis and who explained metanoia as a "change to the better." In the New Testament, metanoein and metanoia are always used in an ethical sense to refer to "a radical transformation in the lifestyle of people, accompanied by painful remorse" (Delitzsch). The meanings of metanoein and metanoia gradually expanded until they came to express the mighty, Spirit-wrought change in mind, heart, and life known as repentance. A similar honor was partially bestowed on metameleia and metamelesthai. Plutarch called the first word "a saving demon," explained it as "the shame from pleasures which are contrary to law and uncontrollable," and associated it with barythymia, heaviness of heart. Metamelesthai is used five times in the New Testament, metameleia not at all. In one case, metamelesthai is used to refer to Judas Iscariot's sorrow (Matthew 27:3), which resulted in his death. On another occasion (Hebrews 7:21), metamelesthai does not refer to man's repentance but to God's change of mind. Metanoia occurs twenty-five times in the New Testament and metanoein thirty-five times. Those who deny any discernible difference between these words (either in profane or in sacred Greek) point to passages in secular Greek where metameleia is used in all the senses claimed for metanoia and to other passages where the two are used interchangeably to refer to remorse.In sacred Greek they point to passages in the New Testament where metamelesthai implies all that metanoein would (Matthew 21:29; Matthew 21:32). Although all of that is true, there is a distinct preference in sacred and profane Greek to use metanoia as the word that best expresses the nobler form of repentance. This is in keeping with what we would have expected from the relative etymological force of the words. The one who has changed his mind about the past is on the road to changing everything, but the one who has an after care may have little more than a selfish dread of the consequences of his actions. We may sum up the long dispute on the relation of these words by quoting from Bengel, who distinguishes them but who does not push the distinction too far. From its origin metanoia is properly of the mind and metameleia is of the will, since the former would indicate a change of opinion and the latter a change in anxiety or in eagerness.... Either term therefore is used for a person who repents of an act or a planwhether the repentance is good or bad, whether for a good thing or a bad thing, whether it occurs with a change of deeds in the future or without it. However if you consider the use, metameleia generally is a middle term and refers usually to individual actions, while metanoia especially in the New Testament is used in a good sense, which denotes the reformation of the whole life and of ourselves in a measureor it is the entire happy reminiscence after error and sins, with our beloved ones joining in, which produces worthy fruits. Hence it happens that metanoein often occurs in the imperative mood, metameleisthai neverbut in other places where metanoia is read one may substitute metameleia, but not the reverse. (Repent - Trench's Synonyms of the New Testament) Acts 17:31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead. he hath appointed Acts 10:42; Matthew 25:31-46; John 5:22,23; Romans 2:5,16; 14:9,10; 1Corinthians 4:5; 2Corinthians 5:10; 2Timothy 4:1; 2Peter 3:7; Jude 1:14,15 given assurance or, offered faith. in that. Acts 17:18; 2:23,24,32; 3:15,16; 4:10; 5:30-32; 10:39-41; 13:30,31; Luke 24:46-48; 1Corinthians 15:3-8 He has fixed a day - "God did set the day in his counsel and he will fulfil it in his own time." (Robertson) God, who created all men, must be the Judge of all men, and "the Judge of all the earth" will certainly "do right" (Ge 18:25). And since God both "created all things by Jesus Christ" (Eph 3:9-note), and has also "made peace through the blood of his cross, by him to reconcile all things unto himself" (Col 1:20-note), it is appropriate that "He shall judge" all things by Christ (Jn 5:22,27 Mt 25:31). Barclay - The days of groping and ignorance are past. So long as men had to search in the shadows they could not know God and he excused their follies and their mistakes; but now in Christ the full blaze of the knowledge of God has come and the day of excuses is past. The day of judgment is coming. Life is neither a progress to extinction, as it was to the Epicureans, nor a pathway to absorption to God, as it was to the Stoics; it is a journey to the judgment seat of God where Jesus Christ is Judge. The proof of the preeminence of Christ is the resurrection. It is no unknown God but a Risen Christ with whom we have to deal. (Acts 17 - William Barclay's Daily Study Bible) Through a Man whom He has appointed (horizo) - Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25....It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skillfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. (Acts 17 - Robertson's Word Pictures in the New Testament) Furnished - parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Proof (4102)(pistis) is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things. Here Paul uses "pistis as conviction or ground of confidence (Hebrews 11:1-note) like a note or title-deed, a conviction resting on solid basis of fact." (Robertson) Furnished proof to all men by raising Him from the dead - Death has always been man's greatest, and finally victorious, enemy (1Cor 15:26), and only the Creator of life, the Judge who imposed the sentence of death because of sin (Ge 3:17, 18, 19, 20), can conquer death. The founders and leaders of all other religions and philosophies eventually die, but Jesus Christ is alive! His tomb is empty, and He has ascended in His resurrection body to the Father in heaven. His bodily resurrection, which is the best-proved fact of biblical history, is the certain assurance that He is the Creator and Judge of all. And it is also the greatest assurance that we too will be raised bodily to walk in newness of life in His very presence some day (soon) - see 1Cor 15:20-22. Robertson - This Paul knew to be a fact because he himself had seen the Risen Christ (Acts 9:3-16). Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. Acts 17:32 And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. some Acts 17:18; 2:13; 13:41; 25:19; 26:8,24,25; Genesis 19:14; 2Chronicles 30:9-11; 36:16; Luke 22:63; 23:11,36; 1Corinthians 1:23; 4:10; Hebrews 11:36; 13:13 We will Acts 24:25; Luke 14:18; 2Corinthians 6:2; Hebrews 3:7,8 Robertson - The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. Resurrection (386)(anastasis from ana = up, again + histemi = to cause to stand) literally means “to stand again" or "to cause to stand again" and most NT uses refer to a physical body rising from the dead or coming back to life after having once died. The resurrection is distinguished from belief in reincarnation, which usually involves a series of rebirths from which the soul may seek release. Resurrection has primary reference to the body. The resurrection is the central, defining doctrine and claim of the gospel for as Paul wrote "if Christ has not been raised, then our preaching is vain, your faith also is vain." (1Cor 15:14) Sneer (5512) (chleuazo from chleúe = joke, jest related to cheilos = a lip) means to throw out the lip and thus to mock, scoff, deride or sneer. To sneer stresses insulting another by contemptuous facial expression, phrasing, or tone of voice. To scoff stresses insolence, disrespect, or incredulity as motivating the derision. It means to make fun of someone by joking or jesting. NET Acts 17:32 Now when they heard about the resurrection from the dead, some began to scoff, but others said, "We will hear you again about this." BDAG - (1) to engage in mockery, mock, sneer, scoff ; (2) to make fun of maliciously, mock, scoff at, sneer at Vincent on chleuazo - Only here in New Testament (3x in the apocryphal Septuagint - 2Macc 7:27; 4Macc 5:22; Wisdom 11:14) , though a compound, diachleuazo, mock, occurs, according to the best texts, at Acts 2:13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision. The response is not surprising for whenever one preaches or witnesses of the creation and resurrection to unbelievers, especially to modern day Stoics (atheists) or Epicureans (pantheists, New Agers), many ridicule, some defer judgment, and some believe. Robertson - In contempt at Paul‘s statement they declined to listen further to “this babbler” (Acts 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). Others - A more polite group like those who had invited him to speak (Acts 17:19). They were unconvinced, but had better manners and so were in favor of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. “ It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again” (Furneaux) (Robertson). Vincent - In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription “to the unknown God,” and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought. Acts 17:33 So Paul went out of their midst. Robertson - No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed? Acts 17:34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them. certain Acts 17:4; 13:48; Isaiah 55:10-11; Matthew 20:16; Romans 11:5,6 the Areopagite Acts 17:19; John 7:48-52; 19:38-42; Philippians 4:22 Masses did not accept Christ, but the power of the gospel did work among Athen's intellectual elite. God calls us to be salt, to be light, not to make believers. Only God can open a closed heart and blind eyes and deaf ears. It is however notable that there is no specific record of a church in Athens. Paul does call certain Corinthians the first converts on mainland Greece (1Co 16:15). Joined (2853)(kollao from kolla = glue) means literally to glue, cement, join or fasten together and thus to unite (someone with or to someone or some thing). To fasten firmly together. Kollao can mean to attach oneself to a master in a job means to hire oneself out as a servant ("the prodigal son" in Lk 15:15). Robertson - No sermon is a failure which leads a group of men (andres) to believe (ingressive aorist of pisteuo - word study) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. Dionysius the Areopagite was one of the members of the upper echelons of the Athens Council, whose members all had once held some high office of state and were more than 60 years of age. Tradition (Eusebius) maintains that Dionysius was the first bishop of Athens and that he died the death of a martyr. Vincent adds Areopagite refers to "One of the judges of the court of Areopagus. Of this court Curtius remarks: “Here, instead of a single judge, a college of twelve men of proved integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all subsequent legislators” (“History of Greece,” i., 307)." Robertson adds this note on Dionysius - One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. A woman named Damaris - A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were “others” (heteroi) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1Corinthians 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same Gospel of the Cross (1Cor 1:23), the only Gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens. Barclay - It would seem on the whole that Paul had less success in Athens than anywhere else. It was typical of the Athenians that all they wanted was to talk. They did not want action; they did not even particularly want conclusions. They wanted simply mental acrobatics and the stimulus of a mental hike. There were three main reactions. (i) Some mocked. They were amused by the passionate earnestness of this strange Jew. It is possible to make a jest of life; but those who do so will find that what began as comedy must end in tragedy. (ii) Some put off their decision. The most dangerous of all days is when a man discovers how easy it is to talk about tomorrow. (iii) Some believed. The wise man knows that only the fool will reject God's offer.Two converts are named. There is Dionysius the Areopagite. As already said, the Areopagus was composed of perhaps not more than thirty people; so that Dionysius must have been one of the intellectual aristocracy of Athens. There was Damaris. The position of women in Athens was very restricted. It is unlikely that any respectable woman would have been in the market square at all. The likelihood is that she turned from a way of shame to a way of life. Once again we see the gospel making its appeal to all classes and conditions of men and women. 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