Grace: The Blessing of Repentance

THE LORD’S LAWSUIT AGAINST THE NATION

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These verses are in the form of a covenant lawsuit against Judah. In effect, it is a microcosm of chapters . The Lord, through His messenger Isaiah, indicted His covenant nation for her breach of the Mosaic Covenant, and offered His complete forgiveness to those who would repent but judgment to those who continued to rebel. In God pointed out to Isaiah that most of the nation, however, would not repent.

8 Also I heard the voice of the Lord, saying, Whom shall I send? And who will go for Us? Then said I, Here am I; send me. 9 And He said, Go and tell this people, Hear and hear continually, but understand not; and see and see continually, but do not apprehend with your mind.

a. In the days of Moses, Joshua, and the Judges, the people of Israel repeatedly turned their backs upon Jehovah, and after experiencing the displeasure of God, repented of their sin and returned unto the Lord;

10 Make the heart of this people fat; and make their ears heavy and shut their eyes, lest they see with their eyes and hear with their ears and understand with their hearts and turn again and be healed.

11 Then said I, Lord, how long? And He answered, Until cities lie waste without inhabitant and houses without man, and the land is utterly desolate,

12 And the Lord removes [His] people far away, and the forsaken places are many in the midst of the land.

b. there was a national conversion in the kingdom of Judah in the days of Hezekiah and again in the days of Josiah.

13 And though a tenth [of the people] remain in the land, it will be for their destruction [eaten up and burned] like a terebinth tree or like an oak whose stump and substance remain when they are felled or have cast their leaves. The holy seed [the elect remnant] is the stump and substance [of Israel].

EARLY HISTORY

In the early stages of Israelite history, the nation was more conscious of its collective guilt than of its individual guilt.

c. Upon the preaching of Jonah the Ninevites repented of their sins and were spared by the Lord, . These national conversions were merely of the nature of moral reformations. They may have been accompanied with some real religious conversions of individuals, but fell far short of the true conversion of all those that belonged to the nation. As a rule they were very superficial. They made their appearance under the leadership of pious rulers, and when these were succeeded by wicked men, the people at once fell back into their old habits.

In times of national catastrophe, therefore, it celebrated liturgies of repentance that included an assembly of the people, fasting, lamentation, and confession of sin.

The prophets of the eighth century BCE, however, and those who followed leveled strong criticism against repentance that seemed to be nothing more than a liturgical rite or public worship.

Amos complains that the people did not turn to God (, ).

Hosea, after describing a liturgy of repentance (), says that Israel’s love “is like a morning cloud, like the dew that goes early away” ().

Isaiah pleads for social justice rather than empty ritual (; cf. ; ).

Temporary conversions

The prophets, therefore, insist upon an interior conversion manifested in outward acts of justice, kindness, and humility ().

Jeremiah calls upon Israel to acknowledge its guilt (), and

Ezekiel brings the notion of individual responsibility to a climax (Ez. 3:16–21; 18; Ez. 33:10–20).

a. The Bible also refers to conversions of individuals that represent no change of the heart, and are therefore of only passing significance.

Repentance and Renewal

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The destruction of the day of the Lord could be averted only by genuine national repentance and seeking the Lord’s mercy with faith. (On the nature and importance of Joel’s call for repentance, see the introduction to Joel.)

B. An appeal for national involvement (2:15–17) JOEL

b. In the parable of the sower Jesus speaks of such as hear the word and at once receive it with joy, but have no root in themselves, and therefore endure but for a while. When tribulations and trials and persecutions come, they are speedily offended and fall away. , .

The second part of this call to repentance is an appeal to the nation to congregate for a formal ceremony of lamentation and prayer.

Repentance and Restoration

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c. Paul makes mention of Hymenaeus and Alexander, who “made shipwreck concerning the faith,” , . Cf. also , .

The themes of repentance and restoration are introduced in Zechariah’s first oracle (). Repentance and restoration continue to be major themes in the book’s later appeals to the people and leaders of Israel.

• Both Joshua and Zerubbabel must walk in the ways of Yahweh if their leadership is to continue (; ).

• The people must observe God’s commands regarding social justice (; ).

d. And in he refers to Demas who left him, because the love of the present world gained the upper hand. And the writer of Hebrews speaks of some as falling away “who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God, and the powers of the age to come,”

• Failure to obey God will result in the destruction of their leaders and the cancellation of God’s covenant with all peoples (; ).

• God is preparing a day when the nations will worship God () and His people will be consecrated again as holy ().

HOPE

e. . Finally, John says of some who had turned their backs upon the faithful: “They went out from us, but they were not of us; for if they had been of us, they would have continued with us,” . Such temporary conversions may for a time have the appearance of true conversions.

For all of their harshness, however, the prophets also hold out hope to Israel.

Jeremiah and Ezekiel look to a day when God will place a new heart within people (; ), and Isaiah promises forgiveness to those who will repent.

NEW TESTAMENT

True conversion

a. (conversis actualis prima). True conversion is born of godly sorrow, and issues in a life of devotion to God, . It is a change that is rooted in the work of regeneration, and that is effected in the conscious life of the sinner by the Spirit of God; a change of thoughts and opinions, of desires and volitions, which involves the conviction that the former direction of life was unwise and wrong and alters the entire course of life.

b. There are two sides to this conversion, the one active and the other passive; the former being the act of God, by which He changes the conscious course of man’s life, and the latter, the result of this action as seen in man’s changing his course of life and turning to God. Consequently, a twofold definition must be given of conversion:

i. (a) Active conversion is that act of God whereby He causes the regenerated sinner, in His conscious life, to turn to Him in repentance and faith.

ii. (b) Passive conversion is the resulting conscious act of the regenerated sinner whereby he, through the grace of God, turns to God in repentance and faith.

c. This true conversion is the conversion with which we are primarily concerned in theology. The Word of God contains several striking examples of it, as, for instance,

i. the conversions of Naaman, ;

In the NT the notion of repentance as turning to God (Heb. shub) includes the concept of changing one’s mind, coming to a new way of thinking.

ii. Manasseh, , ;

iii. Zaccheus, , ;

iv. the man born blind, ;

v. the Samaritan woman, , ;

vi. the eunuch, .;

vii. Cornelius, .;

viii. Paul, .;

ix. Lydia, , and others.

JOHN THE BAPTIST

Repeated conversion

a. The Bible also speaks of a repeated conversion, in which a converted person, after a temporary lapse into the ways of sin, turns back to God.

b. Strong’s (concordance) prefers not to use the word “conversion” for this change, but to employ such words and phrases as “breaking off, forsaking, returning from, neglects or transgressions,” and “coming back to Christ, trusting Him anew.”

c. But Scripture itself uses the word “conversion” for such cases, ; , , , ; , .

d. It should be understood, however, that conversion in the strictly soteriological sense of the word is never repeated. They who have experienced a true conversion may temporarily fall under the spell of evil and fall into sin; they may at times even wander far from home; but the new life is bound to re-assert itself and will eventually cause them to return to God with penitent hearts.

The Author of Conversion

1. God the author of conversion. God only can be called the author of conversion. This is the clear teaching of Scripture. In the poet prays, “Turn us, O God of our salvation,” and in Ephraim prays, “Turn thou me, and I shall be turned.” A similar prayer is found in . In

John the Baptist calls the people to repentance and demands proof of authentic conversion ().

Peter calls attention to the fact that God has granted unto the Gentiles repentance unto life. A similar statement is found in .

There is a twofold operation of God in the conversion of sinners, the one moral and the other hyper-physical. In general it may be said that He works repentance by means of the law, ; , and faith by means of the gospel, .

Yet we cannot separate these two, for the law also contains a presentation of the gospel, and the gospel confirms the law and threatens with its terrors, .

But God also works in an immediate, hyper-physical manner in conversion. The new principle of life that is implanted in the regenerate man, does not issue into conscious action by its own inherent power, but only through the illuminating influence of the Holy Spirit. Cf. ; .

2. Man co-operates in conversion. It should be borne in mind, however, that this activity of man always results from a previous work of God in man, ; . That man is active in conversion is quite evident from such passages as ; ; , ; ; ; , and others.

The Characteristics of Conversion

Conversion is simply one part of the saving process. But because it is a part of an organic process, it is naturally closely connected with every other part.

Sometimes a tendency becomes apparent, especially in our country, to identify it with some of the other parts of the process or to glorify it as if it were by far the most important part of the process.

It is a well known fact that some, in speaking of their redemption, never get beyond the story of their conversion and forget to tell about their spiritual growth in later years.

This is undoubtedly due to the fact that in their experience conversion stands out as a sharply marked crisis, and a crisis which called for action on their part.

Characteristics

1. Conversion belongs to the re-creative rather than to the judicial acts of God. It does not alter the state but the condition of man.

At the same time it is closely connected with the divine operations in the judicial sphere.

In conversion man becomes conscious of the fact that he is worthy of condemnation and is also brought to a recognition of that fact.

While this already presupposes faith, it also leads to a greater manifestation of faith in Jesus Christ, a confident trusting in Him for salvation.

And this faith, in turn, by appropriating the righteousness of Jesus Christ, is instrumental in the sinner’s justification. In conversion man awakens to the joyous assurance that all his sins are pardoned on the basis of the merits of Jesus Christ.

2. As the word metanoia clearly indicates, conversion takes place, not in the subconscious, but in the conscious life of the sinner. This does not mean that it is not rooted in the subconscious life.

Being a direct effect of regeneration, it naturally includes a transition in the operations of the new life from the subconscious to the conscious life.

In view of this it may be said that conversion begins below consciousness, but that, as a completed act, it certainly falls within the range of the conscious life.

This brings out the close connection between regeneration and conversion. A conversion that is not rooted in regeneration is no true conversion.

3. Conversion marks the conscious beginning, not only of the putting away of the old man, a fleeing from sin, but also of the putting on of the new man, a striving for holiness of life.

In regeneration the sinful principle of the old life is already replaced by the holy principle of the new life. But it is only in conversion that this transition penetrates into the conscious life, turning it into a new and Godward direction.

The sinner consciously forsakes the old sinful life and turns to a life in communion with and devoted to God. This does not mean, however, that the struggle between the old and the new is at once ended; it will continue as long as man lives.

4. If we take the word “conversion” in its most specific sense, it denotes a momentary change and not a process like sanctification.

It is a change that takes place once and that cannot be repeated, though, as stated above, the Bible also speaks of the Christian’s return to God, after he has fallen into sin, as conversion.

Systematic Theology C. The Characteristics of Conversion

C. The Characteristics of Conversion

Conversion is simply one part of the saving process. But because it is a part of an organic process, it is naturally closely connected with every other part. Sometimes a tendency becomes apparent, especially in our country, to identify it with some of the other parts of the process or to glorify it as if it were by far the most important part of the process. It is a well known fact that some, in speaking of their redemption, never get beyond the story of their conversion and forget to tell about their spiritual growth in later years. This is undoubtedly due to the fact that in their experience conversion stands out as a sharply marked crisis, and a crisis which called for action on their part. In view of the present day tendency to lose sight of the lines of demarcation in the saving process, it is well to remind ourselves of the truth of the old Latin adage, “Qui bene distinguet, bene docet.” We should note the following characteristics of conversion:

1. Conversion belongs to the re-creative rather than to the judicial acts of God. It does not alter the state but the condition of man. At the same time it is closely connected with the divine operations in the judicial sphere. In conversion man becomes conscious of the fact that he is worthy of condemnation and is also brought to a recognition of that fact. While this already presupposes faith, it also leads to a greater manifestation of faith in Jesus Christ, a confident trusting in Him for salvation. And this faith, in turn, by appropriating the righteousness of Jesus Christ, is instrumental in the sinner’s justification. In conversion man awakens to the joyous assurance that all his sins are pardoned on the basis of the merits of Jesus Christ.

2. As the word metanoia clearly indicates, conversion takes place, not in the subconscious, but in the conscious life of the sinner. This does not mean that it is not rooted in the subconscious life. Being a direct effect of regeneration, it naturally includes a transition in the operations of the new life from the subconscious to the conscious life. In view of this it may be said that conversion begins below consciousness, but that, as a completed act, it certainly falls within the range of the conscious life. This brings out the close connection between regeneration and conversion. A conversion that is not rooted in regeneration is no true conversion.

3. Conversion marks the conscious beginning, not only of the putting away of the old man, a fleeing from sin, but also of the putting on of the new man, a striving for holiness of life. In regeneration the sinful principle of the old life is already replaced by the holy principle of the new life. But it is only in conversion that this transition penetrates into the conscious life, turning it into a new and Godward direction. The sinner consciously forsakes the old sinful life and turns to a life in communion with and devoted to God. This does not mean, however, that the struggle between the old and the new is at once ended; it will continue as long as man lives.

4. If we take the word “conversion” in its most specific sense, it denotes a momentary change and not a process like sanctification. It is a change that takes place once and that cannot be repeated, though, as stated above, the Bible also speaks of the Christian’s return to God, after he has fallen into sin, as conversion. It is the believer’s turning to God and holiness again, after he has temporarily lost sight of these. In connection with regeneration we cannot possibly speak of repetition; but in the conscious life of the Christian there are ups and downs, seasons of close communion with God and seasons of estrangement from Him.

5. Over against those who think of conversion only as a definite crisis in life, it should be noted that, while conversion may be such a sharply marked crisis, it may also be a very gradual change. Older theology has always distinguished between sudden and gradual conversions (as in the cases of Jeremiah, John the Baptist, and Timothy); and in our day the psychology of conversion stresses the same distinction. Crisis conversions are most frequent in days of religious declension, and in the lives of those who have not enjoyed the privileges of a real religious education, and who have wandered far from the path of truth, of righteousness, and of holiness.

6. Finally, in our day, in which many psychologists show an inclination to reduce conversion to a general and natural phenomenon of the adolescent period of life, it becomes necessary to point out that, when we speak of conversion, we have in mind a supernatural work of God, resulting in a religious change. The psychologists sometimes intimate that conversion is but a natural phenomenon by calling attention to the fact that sudden changes also occur in the intellectual and moral life of man. Some of them hold that the emergence of the idea of sex plays an important part in conversion. Over against this rationalistic and naturalistic tendency the specific character of religious conversion must be maintained.

It is the believer’s turning to God and holiness again, after he has temporarily lost sight of these.

Yet John’s message differs from that of the prophets in that his call for repentance is connected to the imminent arrival of God’s kingdom and the coming of the Messiah (, ; ).

In connection with regeneration we cannot possibly speak of repetition; but in the conscious life of the Christian there are ups and downs, seasons of close communion with God and seasons of estrangement from Him.

5. It should be noted that, while conversion may be such a sharply marked crisis, it may also be a very gradual change.

6. Finally, in our day, in which many psychologists show an inclination to reduce conversion to a general and natural phenomenon of the adolescent period of life, it becomes necessary to point out that, when we speak of conversion, we have in mind a supernatural work of God, resulting in a religious change.

Moreover, John seals this repentance with a baptism of water for the forgiveness of sins (; ).

THE LORD’S LAWSUIT AGAINST THE NATION (1:2–31) ISAIAH

JESUS

Jesus’s call to repentance is also closely linked to the arrival of God’s kingdom ().

His summons to conversion, moreover, is associated with his own person, so that a decision for or against him signifies a choice for or against repentance (; ).

These verses are in the form of a covenant lawsuit against Judah. In effect, it is a microcosm of chapters . The Lord, through His messenger Isaiah, indicted His covenant nation for her breach of the Mosaic Covenant, and offered His complete forgiveness to those who would repent but judgment to those who continued to rebel. In God pointed out to Isaiah that most of the nation, however, would not repent.

Repentance, nature of

Repentance, nature of

Scripture stresses the necessity of repentance from sin if individuals and communities are to have full fellowship with God. It also uses the term to refer to God’s relenting of sending judgment on his people, usually in response to human repentance.

Repentance is a requirement for fellowship with God

; See also ; ; ;

Repentance involves turning from sin

Sorrow for sin

; See also ; ; ; ; ;

He comes to call sinners (), and he tells parables that promise God’s forgiveness to those who recognize their sinfulness (; ).

Confession of sin

See also ; ; ;

Forsaking specific sins

; ;

Making appropriate restitution

;

Repentance involves turning to God

Faith in God

See also ; ; ;

GOSPEL OF JOHN

Obedience

See also

Repentance demonstrated by actions

See also ; ; pp ;

Repentance must be sincere

; See also pp ; ;

The repentance of God

See also ; ; ; ;

The Gospel of John does not use the word “repentance,” but speaks of spiritual transformation as a new birth ().

PAUL

Paul likewise employs the term “repentance” only rarely (; ), but frequently exhorts his readers to reject vice and practice virtue (; ; ; ; ; ).

Repentance and Renewal

His emphasis, however, is not on the human commitment to change one’s lifestyle, but on the obedience of faith (), the transformation of one’s mind and actions through the inner working of Christ and the sanctifying power of God’s Holy Spirit (; ; ; ; ).

()

HEBREWS

The author of Hebrews develops the distinctive notion that there cannot be a second repentance after one’s initial conversion (; ; ).

The destruction of the day of the Lord could be averted only by genuine national repentance and seeking the Lord’s mercy with faith.

REVELATION

The author of Revelation, however, calls seven churches to renewed repentance (, ; , ).

IDOLS

An appeal for national involvement

Google/Siri/Alexa

TV – Entertainment – Movies - Music Industries

Witchcraft – Sorcery – White Magic – Black Magic

Gratuitous violence

Drug Exploitation & Addiction

Gaming consoles

The second part of this call to repentance is an appeal to the nation to congregate for a formal ceremony of lamentation and prayer.

Sex

Trafficking

Power / Control

Media Manipulation (News Sources)

Love of Money

Fashion Industries

Love of Pets ($Billion industry)

Cars -Trucks - Boats - Luxury Items

The love of food

Homosexuality

Abortion Education & Acceptance

Selfishness

Self-Preservation Oriented (Me First)

Envious living

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IDLE

Government provision

Comfort

Ease of life

Healthcare access

Self-Preservation Oriented (Me First)

Education Systems removing God Centered Doctrine

Access of Knowledge (Man Centered)

Smart Houses

Gender Manipulation

Homosexual Agenda (Schools)

Abortion Education & Acceptance

Smart Houses

Transportation

Recreation

401 (K)

401 (K)

Vacation destinations/homes

CHURCH BELIEVERS

Haste / Readiness

Israel’s captivity – The Blood of the Lamb

America’s captivity – National Repentance

WINE PRESS / CRUSHING

Fruit > Wine Vat > Blessing

WORK of HOLY SPIRIT

Advancing the Gospel of Jesus

Bringing Glory to God and His Name

Order

Vision

Mission

Calling

Instituting the Apostolic Mandate

The Nature of Repentance

The second part of this call to repentance is an appeal to the nation to congregate for a formal ceremony of lamentation and prayer.

Scripture stresses the necessity of repentance from sin if individuals and communities are to have full fellowship with God. It also uses the term to refer to God’s relenting of sending judgment on his people, usually in response to human repentance.

Repentance is a requirement for fellowship with God

; See also ; ; ;

Repentance and Restoration

Repentance involves turning from sin

ZECHARIAH

Sorrow for sin ; See also ; ; ; ; ;

Confession of sin See also ; ; ;

The themes of repentance and restoration are introduced in Zechariah’s first oracle (). Repentance and restoration continue to be major themes in the book’s later appeals to the people and leaders of Israel.

Forsaking specific sins ; ;

Making appropriate restitution ;

• Both Joshua and Zerubbabel must walk in the ways of Yahweh if their leadership is to continue (; ).

Repentance involves turning to God

Faith in God See also ; ; ;

Obedience See also

• The people must observe God’s commands regarding social justice (; ).

Repentance demonstrated by actions See also ; ; pp ;

Repentance must be sincere

; See also pp ; ;

• Failure to obey God will result in the destruction of their leaders and the cancelation of God’s covenant with all peoples (; ).

The repentance of God

See also ; ; ; ;

The Repentance of Individuals

The call to personal repentance See also

Examples of individual repentance Balaam; pp David, after taking a census; Ahab; Josiah; Job; David, following his adultery with Bathsheba; the prodigal son; the tax collector in the temple; pp pp Peter’s sorrow after denying Jesus Christ; Peter’s confession and reinstatement; Simon the sorcerer’s repentance may not have been genuine.

Corporate Repentance

Examples of corporate repentance ; pp pp See also Israel in the desert; Israel in the time of the judges; Israel, after asking for a king; Egypt turns to God in repentance; the people of Lydda and Sharon

Leaders encouraged corporate repentance See also Josiah leads Judah in repentance; Asa leads Judah in repentance; Hezekiah leads Israel and Judah in repentance; Following the exile, Ezra leads the Israelites in repentance; The king of Nineveh leads the people in repentance.

Corporate repentance within the church See also ; ,; ,

Symbols of Repentance

; See also ; ; ; ; ;

• God is preparing a day when the nations will worship God () and His people will be consecrated again as holy ().

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SOMETHING IS MISSING FROM LIFE AS WE KNOW IT > THE WORD OF GOD

Daniel

(Daniel’s Prayer)

AS WE KNOW IT > THE WORD OF GOD

Humility is Key

2 Chronicles 7:14 AMP

If My people, who are called by My name, shall humble themselves, pray, seek, crave, and require of necessity My face and turn from their wicked ways, then will I hear from heaven, forgive their sin, and heal their land.

Esther

Esther 2:17–23 AMP

And the king loved Esther more than all the women, and she obtained grace and favor in his sight more than all the maidens, so that he set the royal crown on her head and made her queen instead of Vashti. Then the king gave a great feast for all his princes and his servants, Esther’s feast; and he gave a holiday [or a lessening of taxes] to the provinces and gave gifts in keeping with the generosity of the king. And when the maidens were gathered together the second time, Mordecai was sitting at the king’s gate. Now Esther had not yet revealed her nationality or her people, for she obeyed Mordecai’s command to her [to fear God and execute His commands] just as when she was being brought up by him. In those days, while Mordecai sat at the king’s gate, two of the king’s eunuchs, Bigthan and Teresh, of those who guarded the door, were angry and sought to lay hands on King Ahasuerus. And this was known to Mordecai, who told it to Queen Esther, and Esther told the king in Mordecai’s name. When it was investigated and found to be true, both men were hanged on the gallows. And it was recorded in the Book of the Chronicles in the king’s presence.

-The Hidden One

-The Hidden One

- People of God setup for destruction; God defends and rescues

Mordecai

-Type of Paraclete (Study the passages tied to Modecai)

-People of God saved from Destruction

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Taking Action

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The blessing of repentance is the restoration of body, soul and spirit with the Living God; it is restoration of the land in sowing and harvest and the blessing of the beasts of the field.

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We learn through the book of Daniel that heaven responds AT THE BEGINNING OF (HIS) PRAYERS (v. 23):

While Daniel is speaking, the angelic host begin to move, a TOUCH is recieved by Daniel

Instruction comes in that moment for Daniel to UNDERSTAND (v.22)

The conversation continues, SKILL and WISDOM and UNDERSTANDING are downloaded to Daniel

God is an encourager, FOR YOU ARE GREATLY BELOVED

Amplified Bible Chapter 9

21 Yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the former vision, being caused to fly swiftly, came near to me and touched me about the time of the evening sacrifice. [Dan. 8:16.]

22 He instructed me and made me understand; he talked with me and said, O Daniel, I am now come forth to give you skill and wisdom and understanding.

23 At the beginning of your prayers, the word [giving an answer] went forth, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.

We learn through the book of Daniel that heaven responds AT THE BEGINNING OF (HIS) PRAYERS (v. 23):

While Daniel is speaking, the angelic host begin to move, a TOUCH is recieved by Daniel

Instruction comes in that moment for Daniel to UNDERSTAND (v.22)

The conversation continues, SKILL and WISDOM and UNDERSTANDING are downloaded to Daniel

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God is an encourager, FOR YOU ARE GREATLY BELOVED

What if we, or Daniel, couldn’t repent for our sins?

What if we couldn’t repent for the sins of the nation?

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BUT WE CAN! Let us repent for this nation, let’s start this conversation in our own homes!

What if we couldn’t repent for our sins? What if we couldn’t repent for the sins of the nation?

Let us repent for this nation!

Gender Manipulation

Homosexuality

Abortion Education & Acceptance

Selfishness

Self-Preservation Oriented (Me First)

Envious living

Trafficking of Men, Women and Children

Power / Control

Media Manipulation (News Sources)

Love of Money

Corporate Greed/Power

WE PRAY!

From the words of Daniel

Amplified Bible Chapter 9

dealt perversely and done wickedly and have rebelled

Amplified Bible Chapter 9

turning aside from Your commandments and ordinances.

Amplified Bible Chapter 9

Neither have we listened to and heeded Your servants the prophets, who spoke in Your name to our kings, our princes and our fathers, and to all the people of the land.

Amplified Bible Chapter 9

to our kings, to our princes, and to our fathers—because we have sinned against You.

Amplified Bible Chapter 9

And we have not obeyed the voice of the Lord our God by walking in His laws which He set before us through His servants the prophets.

Amplified Bible Chapter 9

all Israel has transgressed Your law, even turning aside that they might not obey Your voice

Amplified Bible Chapter 9

Yet we have not earnestly begged for forgiveness and entreated the favor of the Lord our God, that we might turn from our iniquities and have understanding and become wise in Your truth.

Amplified Bible Chapter 9

16 O Lord, according to all Your rightness and justice, I beseech You, let Your anger and Your wrath be turned away from Your city Jerusalem, Your holy mountain. Because of our sins and the iniquities of our fathers, Jerusalem and Your people have become a reproach and a byword to all who are around about us.

Amplified Bible Chapter 9

17 Now therefore, O our God, listen to and heed the prayer of Your servant [Daniel] and his supplications, and for Your own sake cause Your face to shine upon Your sanctuary which is desolate.

18 O my God, incline Your ear and hear; open Your eyes and look at our desolations and the city which is called by Your name; for we do not present our supplications before You for our own righteousness and justice, but for Your great mercy and loving-kindness.

19 O Lord, hear! O Lord, forgive! O Lord, give heed and act! Do not delay, for Your own sake, O my God, because Your city and Your people are called by Your name.

Dictionary of Bible Themes 6733 repentance, nature of

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repentance, nature of

Scripture stresses the necessity of repentance from sin if individuals and communities are to have full fellowship with God. It also uses the term to refer to God’s relenting of sending judgment on his people, usually in response to human repentance.

Repentance is a requirement for fellowship with God

2Ki 17:13; 1Th 1:9 See also Ps 34:14; Isa 55:7; Ac 14:15; Jas 4:7-10

Repentance involves turning from sin

Sorrow for sin Ps 51:17; 2Co 7:8-10 See also Job 42:6; Ps 34:18; Isa 57:15; 66:2; Joel 2:12-13; Lk 18:13

Confession of sin Lk 15:17-19 See also Lev 5:5; Ps 51:1-3; Pr 28:13; Hos 14:1-2

Forsaking specific sins Ezr 10:10-11; Eze 14:6; Ac 15:19-20

Making appropriate restitution Nu 5:6-7; Lk 19:8

Repentance involves turning to God

Faith in God Isa 30:15 See also Lk 22:32; Ac 11:21; 20:21; 26:18

Obedience Eze 18:21-23 See also Mal 3:7-10

Repentance demonstrated by actions Ac 26:20 See also Isa 1:16-17; Da 4:27; Mt 3:8 pp Lk 3:8; Lk 3:10-14

Repentance must be sincere

Jer 3:10; 24:7 See also 1Ki 8:46-50 pp 2Ch 6:36-39; Ps 78:34-37; Hos 6:1-4

The repentance of God

Jer 26:3 See also Ex 32:14; Ps 106:45; Hos 11:8; Joel 2:13; Am 7:1-6

Dictionary of Bible Themes 6733 repentance, nature of

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repentance, nature of

Scripture stresses the necessity of repentance from sin if individuals and communities are to have full fellowship with God. It also uses the term to refer to God’s relenting of sending judgment on his people, usually in response to human repentance.

Repentance is a requirement for fellowship with God

2Ki 17:13; 1Th 1:9 See also Ps 34:14; Isa 55:7; Ac 14:15; Jas 4:7-10

Repentance involves turning from sin

Sorrow for sin Ps 51:17; 2Co 7:8-10 See also Job 42:6; Ps 34:18; Isa 57:15; 66:2; Joel 2:12-13; Lk 18:13

Confession of sin Lk 15:17-19 See also Lev 5:5; Ps 51:1-3; Pr 28:13; Hos 14:1-2

Forsaking specific sins Ezr 10:10-11; Eze 14:6; Ac 15:19-20

Making appropriate restitution Nu 5:6-7; Lk 19:8

Repentance involves turning to God

Faith in God Isa 30:15 See also Lk 22:32; Ac 11:21; 20:21; 26:18

Obedience Eze 18:21-23 See also Mal 3:7-10

Repentance demonstrated by actions Ac 26:20 See also Isa 1:16-17; Da 4:27; Mt 3:8 pp Lk 3:8; Lk 3:10-14

Repentance must be sincere

Jer 3:10; 24:7 See also 1Ki 8:46-50 pp 2Ch 6:36-39; Ps 78:34-37; Hos 6:1-4

The repentance of God

Jer 26:3 See also Ex 32:14; Ps 106:45; Hos 11:8; Joel 2:13; Am 7:1-6

repentance, nature of

repentance, nature of

Scripture stresses the necessity of repentance from sin if individuals and communities are to have full fellowship with God. It also uses the term to refer to God’s relenting of sending judgment on his people, usually in response to human repentance.

Repentance is a requirement for fellowship with God

; See also ; ; ;

Repentance involves turning from sin

Sorrow for sin

Sorrow for sin

; See also ; ; ; ; ;

Confession of sin

Confession of sin

See also ; ; ;

Forsaking specific sins

Forsaking specific sins

; ;

Making appropriate restitution

Making appropriate restitution

;

Repentance involves turning to God

Faith in God

Faith in God

See also ; ; ;

Obedience

Obedience

See also

Repentance demonstrated by actions

Repentance demonstrated by actions

See also ; ; pp ;

Repentance must be sincere

Repentance must be sincere

; See also pp ; ;

The repentance of God

See also ; ; ; ;