By: Yuanna R.J Chany

Date: Apr 22, 2026

Introduction

(Pachodo.org) - To seek self-atonement for sin is to encounter the powerlessness of penance; to see atonement applied, behold the greatness of repentance. In the economy of YHWH holiness, sin never goes unpunished, nor unatoned. Could we say work or self-punishment can deal away with sin or bring mercy from YHWH’s overflowing Grace? Penance or repentance, one must be true and one not. This paper explores what biblical repentance is and how it differs from penance, and why they are distinct concepts.

The Definition Of Repentance And Penance

In the secular worldview or even in some Christian traditions, repentance and penance are often confused, but theologically speaking, these two concepts are fundamentally different in presentation. The Greek word “μετανοέω” means a change of mind (rethinking) or heart that leads to a turning away from sin/idols toward YHWH.^[1] It involves sorrow for sin because sin offends a holy YHWH. In other words, it is a renunciation of sin and a commitment to a new direction of obedience. Biblical repentance produces visible fruit, not invisible fruit. It unleashes legitimate evidence. It produces a changed behavior and a lifestyle of worship. This turning toward God in Christian theology rests entirely on YHWH’s amazing grace through Christ’s atoning work, not on the capability of our mental or humanistic effort. This, too, should give hope to the mentally ill individuals, because this change of mind does not depend on how fit we are mentally, but on how grace touches the heart.

By contrast, penance refers to self-imposed punishment, like what Judas Iscariot did, or works intended to atone for or make up for sin, like the Pharisee in the Gospel of Luke.^[2] In some traditions, for example, Roman Catholicism, this penance involves an act assigned to an individual after confession or conversion if they have sinned to demonstrate sorrow or earn absolution. Interestingly, this act is assigned to whosoever sins by the “priest.” Penance implies that the sinner must contribute to paying for their own guilt, which contradicts the sufficiency of Christ’s finished work on the cross. In this scenario, the “elites” are the ultimate in making decisions for the individual who does penance. Depending on the superintendents, they will declare forgiveness after penance is finished. This is interesting because God seems to hold the sole authority over who is justified or not. With the introduction of penance, that charge seems to have shifted from YHWH to “little Christs,” who blindly pursue egotheism. Under this system, forgiveness is granted based on the priest’s perspective. At the same time, God is depicted as listening to the counsel of the egotheistic man, who claims divine authority here on the earth.

Penanantists seem to forget that true repentance does not lean on work, neither granted by man, but is based on the fact that Christ has already paid it all, and that’s all the penalty. They forget that human-led acts of contrition are not what pardon sin after conversion. But they seek to add to Christ’s payment through humanistic effort or self-punishment, which shows dissatisfaction in God’s amazing gift of Himself. Thomas Watson, in The Doctrine of Repentance, emphasizes that genuine repentance is a “grace of YHWH’s Spirit whereby a sinner is inwardly humbled and visibly reformed.”^[3] As in his analogy of it being spiritual medicine, he says, it involves six ingredients: sight of sin, sorrow for sin, confession of sin, shame for sin, hatred for sin, and turning from sin.^[4] This is not saying a counterfeit repentance can’t mimic these things; it might exhibit external sorrow or temporary reform without heart change or reliance on Christ’s finished works. Jay Adams, in his nouthetic counseling approach, stresses that repentance is radical change, putting off the old self and putting on the new, enabled by the Holy Spirit, not self-effort or penance-like rituals.^[5]

Biblical Examples Of Repentance And Penance

In the Scriptures, YHWH has not left this topic to be figured out by his people. He provided instruction on what true repentance is and what kind of repentance he needed. Therefore, biblical examples of repentance and penance are not void of the scriptures but present. The Bible itself provides clear contrasts and examples of how these two concepts are.

Repentance

In the Old Testament, King David (2 Samuel 12; Psalm 51), after being confronted by Nathan about adultery and murder, confesses his sin: “I have sinned against the Lord.” His cry expresses deep godly sorrow and seeks cleansing from YHWH. Though consequences remain, his repentance leads to restoration. This was displayed in Psalm 51, which shows his heart-level and the brokenness of his heart’s cry, “Create in me a clean heart, O YHWH.” In the Book of Jonah Chapter 3, upon hearing Jonah’s warning by the Nenivians, the heathen people (including their king) fast, wear sackcloth, and “turn from their evil way.” YHWH relents because of this genuine change, not on ritual punishment or merits.

Not only in the Old Testament but also in the New Testament, Zacchaeus, the tax collector, repents, though promises restitution (restoring fourfold and giving to the poor), it was only a fruit of his heart change after encountering Jesus Christ (Luke 19). It was not as payment to earn YHWH’s forgiveness and kindness. In the Gospel of Luke, the Prodigal Son comes to his senses, acknowledges his sin against heaven and his father, and returns in humility. His father restores him based on this turning, not works of penance (Luke 15). Peter (Luke 22:61-62; John 21): After denying Christ, he wept bitterly. Jesus restores him through threefold affirmation of love, showing repentance leads to renewed service.

Penance

In the Bible, penance-like actions appear as warnings or insufficient responses, though Catholics call it “an experience of the gift of God’s boundless mercy.”^[6] Saul (later Paul) initially persecuted the church out of his religious zeal, but never was he forgiven for doing so. His true repentance came on the Damascus road through an encounter with Jesus Christ, not self-punishment or a sacrament of penance. In Matthew 3:7-10, John the Baptist warned the Pharisees’ external rituals and condemned them as fruitless without heart repentance.

Yet, in the Old Testament, sacrifices do not function as ongoing penance, but they prefigure Jesus Christ, who is and was the final atonement for sin. Penance in the Old Testament points to grace, rather than an attempt at self-atonement (e.g., Judas’ despair), which always leads to destruction or damnation, unlike true repentance. Penance is not a gift to us, but a dissatisfaction with Christ’s finished works. It’s a whisper that sin committed after Baptism can be atoned by works.

A Summary Of Biblical Teaching On Repentance

The Bible presents repentance as essential to salvation and ongoing Christian life. In the Old Testament, “שׁוּב,” (turn/return) and “נָחַם” (the comfort of God) call Israel back to covenant faithfulness (e.g., Ezek 18:30-32; Hos 14:1-2). YHWH desires heart return over mere ritual. In the New Testament, John the Baptist, Yeshua (Jesus), and the apostles begin their ministry with “Repent, for the kingdom of heaven is at hand” (Mat 3:2; 4:17; Mk 1:15). Repentance is commanded for all (Acts 17:30) and necessary to avoid perishing (Lk 13:3, 5). It pairs with faith/belief (Mk 1:15) and produces fruit (Mat 3:8; Acts 26:20). Biblical repentance is never fruitless, but fruit-yielding.

In the Bible, Godly sorrow leads to repentance without regret and salvation, but worldly sorrow leads to death (2 Corinth 7:9-11). It involves turning from idols/sin to YHWH (1 Thess 1:9; Acts 26:18-20). Repentance is a gift from YHWH (Acts 11:18; 2 Tim 2:25), enabled by the Spirit’s conviction (Jn 16:8). It is ongoing for believers (Rev 2-3; Luther’s view of the Christian life as one of continual repentance). John Murray in Redemption: Accomplished and Applied ties repentance to effectual calling and sanctification.^[7] Richard Roberts and others echo that it is not mere regret but a holistic turning.^[8] Repentance glorifies YHWH by agreeing with His assessment of sin and trusting His mercy.

Application

In Christian life, genuine repentance has always been transformative. By YHWH’s grace, we always confess our sins honestly (1 Jn 1:9), hate it as YHWH does, and pursue obedience out of joy, love, and not duty. For instance, in dealing with pride or impatience, we are encouraged to turn quickly to Scripture, seek accountability, and bear fruit like humility and gentleness. This daily practice would sustain joy and dependence on Jesus Christ. As a minister pursuing future ministry, this would shape everything. It helps us call people to biblical repentance, not behavioral penance. Using nouthetic principles from Jay Adams, even in our counseling, we should be involved in confronting sin with Scripture, guiding toward heart change, and practical “putting off/putting on” (Eph 4:22-24). In understanding these two concepts, your preaching ministry will emphasize the gospel’s call to repent and believe, avoiding cheap grace or legalism. For those in habitual sin, you will help develop concrete plans for radical amputation while pointing to Jesus Christ’s sufficiency. This understanding equips us to help others exchange idols for YHWH, leading to lasting change rather than temporary fixes. Lastly but not least, repentance is not burdensome but the pathway to life and freedom in Yeshua (Jesus).

Bibliography

Adams, Jay E. “A Theology of Christian Counseling: More Than Redemption.” Zondervan, 1986. Pp. 215-219.

Murray, John. Redemption Accomplished and Applied. Eerdmans Publishing Company, 2015.

Roberts, Richard Owen. 2024. “Repentance.” SermonIndex. 2024. https://www.sermonindex.net/speakers/richard-owen-roberts/repentance/.

Watson, Thomas. 2011. “The Doctrine of Repentance.” (pp.7)  https://www.onthewing.org/user/Watson%20-%20Repentance%20-%20Modern.pdf.

Johannes P. Louw and Eugene Albert Nida,Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 509.

Jonathan Warren P. (Pagán),“Penance,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).

[1] Johannes P. Louw and Eugene Albert Nida,Greek-English Lexicon of the New Testament: Based on Semantic Domains (New Ygenuine evidenceinvisibleork: United Bible Societies, 1996), 509.

[2] Jonathan Warren P. (Pagán), “Penance,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).

[3] Watson, Thomas. 2011. “The Doctrine of Repentance.” (pp.7) https://www.onthewing.org/user/Watson%20-%20Repentance%20-%20Modern.pdf.

[4] Ibid

[5] Adams, Jay E. “A Theology of Christian Counseling: More Than Redemption.” Zondervan, 1986. Pp. 215-219.

[6] United States Conference of Catholic Bishops. n.d. “,Penance | USCCB.” Www.usccb.org.

https://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/penance.

[7] Murray, John. “Redemption Accomplished and Applied.” Eerdmans Publishing Company, 2015.

[8] Roberts, Richard Owen. 2024. “Repentance.” SermonIndex. 2024. https://www.sermonindex.net/speakers/richard-owen-roberts/repentance/.