Repentance: According to 2 Corinthians 7:11 - By John Calvin
Institutes of the Christian Religion
Vol 3 pages 76-86
15. REPENTANCE ACCORDING TO 2 CORINTHIANS 7:11
16. OUTWARD AND INWARD REPENTANCE
17. THE OUTWARD PRACTICE OF PENANCE MUST NOT BECOME THE CHIEF THING
Next Post:
18. CONFESSION OF SIN BEFORE GOD AND BEFORE MEN
19. REPENTANCE AND FORGIVENESS ARE INTERRELATED
20. IN WHAT SENSE IS REPENTANCE THE PRIOR CONDITION OF FORGIVENESS?
21. REPENTANCE AS GOD'S FREE GIFT
THE SERMON:
15. REPENTANCE ACCORDING TO 2 CORINTHIANS 7:11
It is for a very good reason that the apostle enumerates seven
causes, effects, or parts in his description of repentance. They are
earnestness or carefulness, excuse, indignation,fear, longing, zeal, and
avenging [ 2 Corinthians 7:11]. It should not seem absurd that I dare not
determine whether they ought to be accounted causes or effects, for
either is debatable. And they can also be called inclinations joined with
repentance. But because,leaving out those questions, we can
understand what Paul means, we shall be content with a simple
exposition.
Therefore, he says that from "sorrow…according to God" [2 Corinthians
7:10] careful nessarises. For he who is touched with a lively feeling of
dissatisfaction with self because he has sinned against his God is at the
same time aroused to diligence and attention, that he may escape from
the devil's snares, that he may better take precaution against his
wiles,and that he may not afterward fall away from the governance of
the Holy Spirit, nor be lulled into a sense of security.
Next is "excuse," which in this passage does not signify a defense
whereby the sinner, in order to escape God's judgment, either denies
that he has offended or extenuates his fault; but rather purification,
which relies more on asking pardon than on confidence in one's own
cause. Just as children who are not froward, while they recognize and
confess their errors, plead for pardon, and to obtain it, testify in
whatever way they can that they have not at all abandoned that
reverence which they owe their parents. In short, they so excuse
themselves not to prove themselves righteous and innocent, but only
to obtain pardon. There follows indignation, when the sinner moans
inwardly with himself, finds fault with himself, and is angry with himself,
while recognizing his own perversity and his own ungratefulness
toward God.
By the word "fear" Paul means that trembling which is produced in our
minds as often as we consider both what we deserve and how dreadful
is the severity of God's wrath toward sinners. We must then be troubled
with an extraordinary disquiet, which both teaches us humility and
renders us more cautious thereafter. But if that carefulness of which we
have previously spoken arises from fear, we see the bond by which
these two are joined together.
It seems to me that he has used the word "longing" to express that
diligence in doing our duty and that readiness to obey to which
recognition of our sins ought especially to summon us. To this also
pertains the "zeal" that he joins directly to it, for it signifies an ardor by
which we are aroused when those spurs are applied to us. What have I
done? Whither had I plunged if God's mercy had not succored me?
Lastly, there is "avenging." For the more severe we are toward
ourselves, and the more sharply we examine our own sins, the more we
ought to hope that God is favorable and merciful toward us. And truly, it
could not happen otherwise than that the soul itself,stricken by dread of
divine judgment, should act the part of an avenger in carrying out its
own punishment. Those who are really religious experience what sort
of punishments are shame, confusion, groaning, displeasure with self,
and other emotions that arise out of a lively recognition of sin. Yet we
must remember to exercise restraint, lest sorrow engulf us. For nothing
more readily happens to fearful consciences than falling into despair.
And also by this stratagem, whomever Satan sees overwhelmed by the
fear of God he more and more submerges in that deep whirlpool of
sorrow that they may never rise again.
That fear cannot, indeed, be too great which ends in humility, and does
not depart from the hope of pardon. Nevertheless, in accordance with
the apostle's injunction the sinner ought always to beware lest, while he
worries himself into dissatisfaction weighed down by excessive fear, he
become faint [Hebrews 12:3]. For in this way we flee from God, who calls
us to himself through repentance. On this matter Bernard's admonition
is also useful:
16. OUTWARD AND INWARD REPENTANCE
Now we can understand the nature of the fruits of repentance: the
duties of piety toward God, of charity toward men, and in the whole of
life, holiness and purity. Briefly, the more earnestly any man measures
his life by the standard of God's law, the surer are the signs of
repentance that he shows. Therefore, the Spirit, while he urges us to
repentance, often recalls us now to the individual precepts of the law,
now to the duties of the Second Table. Yet in other passages the Spirit
has first condemned uncleanness in the very wellspring of the heart,
and then proceeded to the external evidences that mark sincere
repentance. I will soon set before my readers' eyes a table of this matter
in a description of the life of the Christian. I will not gather evidences
from the prophets, wherein they sometimes scorn the follies of those
who strive to appease God with ceremonies and show them to be mere
laughingstocks, and at other times teach that outward uprightness of
life is not the chief point of repentance, for God looks into men's
hearts.
Whoever is moderately versed in Scripture will understand by himself,
without the admonition of another, that when we have to deal with God
nothing is achieved unless we begin from the inner disposition of
the heart. And the passage from Joel will contribute no little to the
understanding of the rest:
these words of James,
origin is then shown: namely, that men must cleanse away secret filth in
order that an altar may be erected to God in the heart itself.
Besides, there are certain outward exercises that we use privately as
remedies, either to humble ourselves or to tame our flesh, but publicly
as testimony of repentance [2Corinthians 7:11]. Moreover, they arise
from that "avenging" of which Paul speaks [IBID]. For these are the
characteristics of an afflicted mind: to be in squalor, groaning, and
tears; to flee splendor and any sort of trappings; to depart from all
delights. Then he who feels what a great evil rebellion of the flesh is
seeks every remedy to restrain it. Moreover, he who well considers
how serious it is to have run counter to God's justice cannot rest until,
in his humility, he has given glory to God.
The old writers often mention exercises of this sort when they discuss
the fruits of repentance. But although they do not place the force
of repentance in them - my readers will pardon me if I say what I think - it
seems to me that they depend too much upon such exercises. And if
any man will wisely weigh this matter, he will agree with me, I trust, that
they have in two respects gone beyond measure. For when they urged
so much and commended with such immoderate praises that bodily
discipline, they succeeded in making the people embrace it with greater
zeal; but they somewhat obscured what ought to have been of far
greater importance. Secondly, in inflicting punishments they were
somewhat more rigid than the gentleness of the church would call for,
as we shall have occasion to show in another place.
17. THE OUTWARD PRACTICE OF PENANCE MUST NOT BECOME THE CHIEF THING
Some persons, when they hear weeping, fasting, and ashes spoken of
in various passages,and especially in Joel [ Joel 2:12], consider that
repentance consists chiefly of fasting and weeping. This delusion of
theirs must be removed. What is there said concerning the conversion
of the entire heart to the Lord, and concerning the rending not of
garments but of the heart, belongs properly to repentance. But weeping
and fasting are not subjoined as perpetual or necessary effects of this,
but have their special occasion. Because he had prophesied that the
Jews were threatened with a very great disaster, he counseled them to
forestall the wrath of God; not only by repenting, but also by manifesting
their sorrow. For just as an accused man is wont to present himself as a
suppliant with long beard, uncombed hair, and mourner's clothing to
move the judge to mercy; so it behooved them when arraigned before
the judgment seat of God to beg, in their miserable condition, that his
severity be averted. But although perhaps sackcloth and ashes better
fitted those times, it is certain that there will be a very suitable use
among us for weeping and fasting whenever the Lord seems to
threaten us with any ruin or calamity.
When he causes some danger to appear, he announces that he is ready
and,after a manner, armed for revenge. Therefore, the prophet does
well to exhort his people to weeping and fasting - that is, to the sorrow
of accused persons, for he had just stated that their evil deeds were
brought to trial. In like manner, the pastors of the church would not be
doing ill today if, when they see ruin hanging over the necks of their
people, they were to cry out to them to hasten to fasting and weeping;
provided - and this is the principal point - they always urge with greater
and more intent care and effort that "they should rend their hearts and
not their garments" [ Joel 2:13]. There is no doubt whatsoever that
fasting is not always closely connected with repentance, but is
especially intended for times of calamity. Accordingly, Christ links it with
mourning when he releases the apostles from need of it, until, deprived
of his presence, they should be overwhelmed with grief [ Matthew 9:15].
I am speaking concerning a public fast, for the life of the godly ought to
be tempered with frugality and sobriety that throughout its course a sort
of perpetual fasting may appear. But because that whole matter is to be
investigated again where we discuss the discipline of the church, I now
touch upon it rather sparingly.
16. OUTWARD AND INWARD REPENTANCE
17. THE OUTWARD PRACTICE OF PENANCE MUST NOT BECOME THE CHIEF THING
Next Post:
18. CONFESSION OF SIN BEFORE GOD AND BEFORE MEN
19. REPENTANCE AND FORGIVENESS ARE INTERRELATED
20. IN WHAT SENSE IS REPENTANCE THE PRIOR CONDITION OF FORGIVENESS?
21. REPENTANCE AS GOD'S FREE GIFT
THE SERMON:
15. REPENTANCE ACCORDING TO 2 CORINTHIANS 7:11
It is for a very good reason that the apostle enumerates seven
causes, effects, or parts in his description of repentance. They are
earnestness or carefulness, excuse, indignation,fear, longing, zeal, and
avenging [ 2 Corinthians 7:11]. It should not seem absurd that I dare not
determine whether they ought to be accounted causes or effects, for
either is debatable. And they can also be called inclinations joined with
repentance. But because,leaving out those questions, we can
understand what Paul means, we shall be content with a simple
exposition.
Therefore, he says that from "sorrow…according to God" [2 Corinthians
7:10] careful nessarises. For he who is touched with a lively feeling of
dissatisfaction with self because he has sinned against his God is at the
same time aroused to diligence and attention, that he may escape from
the devil's snares, that he may better take precaution against his
wiles,and that he may not afterward fall away from the governance of
the Holy Spirit, nor be lulled into a sense of security.
Next is "excuse," which in this passage does not signify a defense
whereby the sinner, in order to escape God's judgment, either denies
that he has offended or extenuates his fault; but rather purification,
which relies more on asking pardon than on confidence in one's own
cause. Just as children who are not froward, while they recognize and
confess their errors, plead for pardon, and to obtain it, testify in
whatever way they can that they have not at all abandoned that
reverence which they owe their parents. In short, they so excuse
themselves not to prove themselves righteous and innocent, but only
to obtain pardon. There follows indignation, when the sinner moans
inwardly with himself, finds fault with himself, and is angry with himself,
while recognizing his own perversity and his own ungratefulness
toward God.
By the word "fear" Paul means that trembling which is produced in our
minds as often as we consider both what we deserve and how dreadful
is the severity of God's wrath toward sinners. We must then be troubled
with an extraordinary disquiet, which both teaches us humility and
renders us more cautious thereafter. But if that carefulness of which we
have previously spoken arises from fear, we see the bond by which
these two are joined together.
It seems to me that he has used the word "longing" to express that
diligence in doing our duty and that readiness to obey to which
recognition of our sins ought especially to summon us. To this also
pertains the "zeal" that he joins directly to it, for it signifies an ardor by
which we are aroused when those spurs are applied to us. What have I
done? Whither had I plunged if God's mercy had not succored me?
Lastly, there is "avenging." For the more severe we are toward
ourselves, and the more sharply we examine our own sins, the more we
ought to hope that God is favorable and merciful toward us. And truly, it
could not happen otherwise than that the soul itself,stricken by dread of
divine judgment, should act the part of an avenger in carrying out its
own punishment. Those who are really religious experience what sort
of punishments are shame, confusion, groaning, displeasure with self,
and other emotions that arise out of a lively recognition of sin. Yet we
must remember to exercise restraint, lest sorrow engulf us. For nothing
more readily happens to fearful consciences than falling into despair.
And also by this stratagem, whomever Satan sees overwhelmed by the
fear of God he more and more submerges in that deep whirlpool of
sorrow that they may never rise again.
That fear cannot, indeed, be too great which ends in humility, and does
not depart from the hope of pardon. Nevertheless, in accordance with
the apostle's injunction the sinner ought always to beware lest, while he
worries himself into dissatisfaction weighed down by excessive fear, he
become faint [Hebrews 12:3]. For in this way we flee from God, who calls
us to himself through repentance. On this matter Bernard's admonition
is also useful:
"Sorrow for sins is necessary if it be not unremitting. I beg
you to turn your steps back sometimes from troubled and
anxious remembering of your ways, and to go forth to the
tableland of serene remembrance of God's benefits. Let us
mingle honey with wormwood that its wholesome bitterness
may bring health when it is drunk tempered with sweetness.
If you take thought upon yourselves in your humility, take
thought likewise upon the Lord in his goodness." (The fruits
of repentance: holiness of life, confession and remission of
sins; repentance is lifelong, 16-20)
you to turn your steps back sometimes from troubled and
anxious remembering of your ways, and to go forth to the
tableland of serene remembrance of God's benefits. Let us
mingle honey with wormwood that its wholesome bitterness
may bring health when it is drunk tempered with sweetness.
If you take thought upon yourselves in your humility, take
thought likewise upon the Lord in his goodness." (The fruits
of repentance: holiness of life, confession and remission of
sins; repentance is lifelong, 16-20)
16. OUTWARD AND INWARD REPENTANCE
Now we can understand the nature of the fruits of repentance: the
duties of piety toward God, of charity toward men, and in the whole of
life, holiness and purity. Briefly, the more earnestly any man measures
his life by the standard of God's law, the surer are the signs of
repentance that he shows. Therefore, the Spirit, while he urges us to
repentance, often recalls us now to the individual precepts of the law,
now to the duties of the Second Table. Yet in other passages the Spirit
has first condemned uncleanness in the very wellspring of the heart,
and then proceeded to the external evidences that mark sincere
repentance. I will soon set before my readers' eyes a table of this matter
in a description of the life of the Christian. I will not gather evidences
from the prophets, wherein they sometimes scorn the follies of those
who strive to appease God with ceremonies and show them to be mere
laughingstocks, and at other times teach that outward uprightness of
life is not the chief point of repentance, for God looks into men's
hearts.
Whoever is moderately versed in Scripture will understand by himself,
without the admonition of another, that when we have to deal with God
nothing is achieved unless we begin from the inner disposition of
the heart. And the passage from Joel will contribute no little to the
understanding of the rest:
"Rend your hearts and not your garments" [Joel 2:13].
Both of these exhortations also are briefly expressed in
these words of James,
"Cleanse your hands, you sinners, and purify your hearts,
you men of double mind" [James 4:8],
where there is indeed an addition in the first clause; yet the source andyou men of double mind" [James 4:8],
origin is then shown: namely, that men must cleanse away secret filth in
order that an altar may be erected to God in the heart itself.
Besides, there are certain outward exercises that we use privately as
remedies, either to humble ourselves or to tame our flesh, but publicly
as testimony of repentance [2Corinthians 7:11]. Moreover, they arise
from that "avenging" of which Paul speaks [IBID]. For these are the
characteristics of an afflicted mind: to be in squalor, groaning, and
tears; to flee splendor and any sort of trappings; to depart from all
delights. Then he who feels what a great evil rebellion of the flesh is
seeks every remedy to restrain it. Moreover, he who well considers
how serious it is to have run counter to God's justice cannot rest until,
in his humility, he has given glory to God.
The old writers often mention exercises of this sort when they discuss
the fruits of repentance. But although they do not place the force
of repentance in them - my readers will pardon me if I say what I think - it
seems to me that they depend too much upon such exercises. And if
any man will wisely weigh this matter, he will agree with me, I trust, that
they have in two respects gone beyond measure. For when they urged
so much and commended with such immoderate praises that bodily
discipline, they succeeded in making the people embrace it with greater
zeal; but they somewhat obscured what ought to have been of far
greater importance. Secondly, in inflicting punishments they were
somewhat more rigid than the gentleness of the church would call for,
as we shall have occasion to show in another place.
17. THE OUTWARD PRACTICE OF PENANCE MUST NOT BECOME THE CHIEF THING
Some persons, when they hear weeping, fasting, and ashes spoken of
in various passages,and especially in Joel [ Joel 2:12], consider that
repentance consists chiefly of fasting and weeping. This delusion of
theirs must be removed. What is there said concerning the conversion
of the entire heart to the Lord, and concerning the rending not of
garments but of the heart, belongs properly to repentance. But weeping
and fasting are not subjoined as perpetual or necessary effects of this,
but have their special occasion. Because he had prophesied that the
Jews were threatened with a very great disaster, he counseled them to
forestall the wrath of God; not only by repenting, but also by manifesting
their sorrow. For just as an accused man is wont to present himself as a
suppliant with long beard, uncombed hair, and mourner's clothing to
move the judge to mercy; so it behooved them when arraigned before
the judgment seat of God to beg, in their miserable condition, that his
severity be averted. But although perhaps sackcloth and ashes better
fitted those times, it is certain that there will be a very suitable use
among us for weeping and fasting whenever the Lord seems to
threaten us with any ruin or calamity.
When he causes some danger to appear, he announces that he is ready
and,after a manner, armed for revenge. Therefore, the prophet does
well to exhort his people to weeping and fasting - that is, to the sorrow
of accused persons, for he had just stated that their evil deeds were
brought to trial. In like manner, the pastors of the church would not be
doing ill today if, when they see ruin hanging over the necks of their
people, they were to cry out to them to hasten to fasting and weeping;
provided - and this is the principal point - they always urge with greater
and more intent care and effort that "they should rend their hearts and
not their garments" [ Joel 2:13]. There is no doubt whatsoever that
fasting is not always closely connected with repentance, but is
especially intended for times of calamity. Accordingly, Christ links it with
mourning when he releases the apostles from need of it, until, deprived
of his presence, they should be overwhelmed with grief [ Matthew 9:15].
I am speaking concerning a public fast, for the life of the godly ought to
be tempered with frugality and sobriety that throughout its course a sort
of perpetual fasting may appear. But because that whole matter is to be
investigated again where we discuss the discipline of the church, I now
touch upon it rather sparingly.
