Introduction: As Jesus appeared to His disciples, he demonstrated before them that he has risen, so that they in turn will be equipped with the assurance of this truth to qualify as witnesses in the true sense of the word. As he opened their minds to understand the scriptures, He commanded them to preach repentance for forgiveness of sins in his name. Based on this empowerment and mandate, Peter and John stood fearlessly before the crowd at the beautiful gate and challenged them to repent and be converted that their sins may be forgiven (Acts 3:19). Repentance, therefore, is the precondition for the forgiveness of sins.

The Concept of Repentance: Repentance is English translation of the Greek "metanoia". It is made up of two Greek words "meta" (after, or beyond) and 'nous' (mind). “Metanoia” in classical Greek therefore means, changing one's mind about something. In its biblical usage, “Metanoia” (repentance) is understood as "a transformative change of heart". The key word here is 'transformative'. It is not enough for one to entertain mere wishes, but the resolution must be firm enough to effect a total life transformation. True repentance must include first of all, the change of mind that is chiefly inspired by hatred for former errors and misdeeds. Secondly, there must be a determination to enter upon a better course of life. This determination must be firm and resolute.

Fake And True Repentance: St. Paul in 2cor. 7:9-11, distinguishes between worldly sorrow, (which can be seen as regret or remorse), from godly sorrow, which qualifies as true repentance. Some acts of the mind we count as repentance are simply fake repentance because of their motivating factors and the worldly end to which they aim. Regret is not the same thing as repentance. In repentance, we acknowledge our sins, but in regret we focus on the consequences of our actions. Regret is managing consequences but repentance is turning away from our sins.

Some people are down on their knees today not because their sins offended God, but because their offences have come to the public knowledge or because of the consequences of the said sin. Such remorseful feeling does not measure up to the biblical demand of Metanoia. An instance exists in the case of Elijah’s confrontation of Ahab. Ahab was downcast not because he murdered Naborth, but because his sin has been discovered. He sorrowed not for his sin but the consequences. In some cases, it is possible for regret to lead to true repentance. This is true in the case of King David, who only became sorry when Prophet Nathan confronted him. He did not only acknowledge his sins but also repented of them. Yet, we can still say that regret is not the same thing as repentance.

The Greek word for regret is metamelomai, which describes the action of Judas after seeing Jesus being led away (Matt. 27:3). Thus: “having regretted, he returned the thirty pieces of silver”– (metameletheis estrepsen ta triakota argyria). “Metamelomai” as against “Metanoia”, denotes painful sorrow or remorseful regret, roused by the consequences of an action. What Judas demonstrated was only sorrow and regret. Mere sorrow avails nothing unless it leads to change of mind and life, otherwise called repentance.

True repentance involves grief towards God because of sin (godly sorrow) and leads to change. Regrets on the other hand, involve sorrow towards effect or consequences of sin (worldly sorrow). Thayer's Greek Lexicon gives a more classic distinction between regret (Metamelomai) and repentance (Metanoia). The former expresses merely emotional change, the later, a change of choice. The former has reference to particulars, the latter to the entire life. The former signifies nothing but regret even though amounting to remorse, the latter, that reversal of moral purpose known as repentance (cf. Thayer's Greek Lexicon).

True Repentance and Forgiveness of sins: As the scriptures relate, repentance gives believers access to the merits of the death of Jesus Christ on the Cross. Jesus has won for us on the cross, the forgiveness of our sins. To say that we are forgiven implies that the punishment due to our sins has been cancelled. Such is based upon the vicarious sacrifice of Christ on the Cross. To enjoy this merit, one needs only to repent of one's sins and confess the same. We are invited, by the call to repentance, to come and possess our righteousness which Christ has won for us.

In the Old Testament, atoning sacrifice and forgiveness are often associated. In the Old Testament typology, sacrifices foreshadowed the accomplished work of Jesus Christ, and the Old Testament believer was assured of forgiveness based on sacrifice. Such sacrifices were ordained by God to promise ultimate forgiveness in the sacrifice of His own son. Sacrifice was appropriately connected to atonement. Hence: there is no forgiveness without the shedding of blood (Lev. 4:20, Heb. 9:22).

Conclusion: St John's Epistle in the second reading concludes most fittingly this reflection. “If anyone sins, we have an advocate with the Father, Jesus Christ... He is expiation for our sins” (1Jn 2:1). The biblical mandate is for the church to preach repentance. It is proper to point out here that repentance is the primary focus of the evangelical mission of the church. It is the compass to guide the church as she navigates the missionary course. Let us check our evangelical mission against the background of the initial mandate and keep to it.

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