Repentance (Lesson 19)

A familiar scripture from the testimony of the Apostle John was spoken by Jesus to Nicodemus as the Savior attempted to help the Pharisee understand His role: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:16-17).  Verse 16 is the reference that is placed on placards and flashed at sporting and other televised events, but, to my mind, verse 17 is even more important because it gives the conditions of the “love” Heavenly Father has for the “world” (or, in other words, for us, His spirit children) by its use of the words condemn and saved.

Some of the definitions of the word condemn found in Webster's dictionary include: “to declare to be reprehensible, wrong, or evil usually after weighing evidence and without reservation; to pronounce guilty: convict; sentence, doom”.  None of these definitions sound very appealing and none of them describe the Savior’s mission.  Jesus came in the meridian of time “to preach good tidings unto the meek; … to bind up the brokenhearted, to proclaim liberty to the captives, and … [open] the prison to them that are bound” (Isaiah 61:1); he did not come then nor does he now sentence us—that will come later after every opportunity has dried up.  Everything Jesus has done and continues to do is for “the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation” (2 Nephi 26:24).

An example of this was when the woman caught in the act of adultery was brought before Jesus.  The scribes and Pharisees wanted quick and immediate judgment—condemnation for the sinful act.  In reality, they wanted Christ to do or say something that would allow them to condemn Him more than they wanted condemnation of the woman, but the initial implication was that swift conviction and a sentence of doom (death, according to the Law of Moses) was what these religious leaders demanded.  Despite their insistence, however, Jesus “stooped down, and with his finger wrote on the ground, as though he heard them not” (John 8:6).  His action stood as a symbolic and subtle reminder that He was the author of the Law of Moses in the first place!  Not catching the meaning of His action, the scribes and Pharisees continued to press him for a verdict.

Perhaps with a sigh, Jesus stood and gave them one: “He that is without sin among you, let him first cast a stone at her” (John 8:7).  Suddenly, the voices that had been so insistant ceased as every single man, now “convicted by their own conscience” (John 8:8), shuffled silently away while Jesus returned to writing on the ground.  Moments later, after the group had departed, Jesus looked up to see the woman now alone.  “Woman,” He asked, “where are those thine accusers? hath no man condemned thee?”  “No man, Lord,” she replied.  “Neither do I condemn thee,” He said and then gave her the commandment. “Go, and sin no more” (John 8:10-11).

By extending mercy to the woman, Jesus was not condoning her sin.  As President Boyd K. Packer taught, “pure Christian love, the love of Christ, does not presuppose approval of all conduct (Ensign, Nov. 1995, 20).  The Savior’s command to “Go, and sin no more,” doesn’t leave room for doubt about His feelings concerning her actions.  He wrote “Thou shalt not commit adultery” (Exodus 20:14), with His finger on the tablets that Moses brought to the people—His statement explicitly directs her to keep that and all the other commandments—but neither is He going to render the swift conviction and irrevocable sentence of death by stoning demanded by the scribes and Pharisees.  He came to save this woman (and each and every one of us) through His atoning sacrifice.  His promise to her, and to all of us, is that the “brutal dark winter [of sin can] be replaced with one brilliant morning [of forgiveness]” (Ensign, Nov. 1995, 18). 

A recent trip to the temple reminded me that it is Lucifer who truly desires to condemn us.  The adversary strives to have us believe that the moment we commit sin we're finished.  "Oh, look what you've done," he growls. "You're dirty, worthless!  Do you think Father will come to you or have anything to do with you now?  You might as well give up.  There's no chance of overcoming this blunder!"  Satan wants us to think things are hopeless because he doesn't want us to focus on the "merits, mercy, and grace of the Holy Messiah" (2 Nephi 2:8).  Repentance brings relief and peace of mind; it is the soap to wash away the spiritual stain.  If Satan can get us to believe we are lost, then he is well on his way to making us "miserable like unto himself" (2 Nephi 2:27) and leading us "carefully down to hell" (2 Nephi 28:21) where he can grasp us "with his awful chains" (2 Nephi 28:22).

In these moments when we may think all is lost, remember the assurance President Packer offered when he affirmed that "save for those few who defect to perdition after having known a fulness, there is no habit, no addiction, no rebellion, no transgression, no offense exempted from the promise of complete forgiveness." (Ensign, Nov. 1995, 19, emphasis added).  I’ve used this quote before, but the message is so important that it cannot be overstated (even President Packer reiterated the comment a second time toward the end of his address).  The Savior’s mercy, extended to us in the form of repentance which is an outgrowth of His atoning sacrifice, allows us to overcome the condemnation Lucifer would have us believe in order to step out into the brilliant morning and feel the warm sun on our faces.  This is why Elder Neal A. Maxwell testified that repentance is "a rescuing, not  a dour doctrine. It is available to the gross sinner as well as to the already-good individual striving for incremental improvement" (Ensign, Nov. 1991, 30).  The problem with repentance, in Elder Maxwell's estimation, is that it is "too little understood,  too little applied by us all, as if it were merely a word on a bumper sticker" (ibid, 30).

Again turning to Webster’s, one of the definitions offered for repent is “to feel sorrow, regret”.   Feelings such as these are definitely an emotional part of what could be called the “process” or the “steps” of repentance.  In fact, in teaching about repentance both Preach My Gospel (the missionary manual) and Gospel Principles (the Sunday school manual) offer the steps or process of repentance: recognition, sorrow, forsaking, confessing, restitution, forgiving others and keeping the commandments.  This list can be helpful in offering goals and increasing understanding of the progressive movement toward the Savior.  However, as Elder D. Todd Christofferson warned the danger with “steps” such as these is when they “lead to a mechanical, check-off-the-boxes approach with no real feeling or change. True repentance is not superficial” (Ensign, Nov. 2011, 40). 

An understanding of the doctrine of repentance will assist in deepening the steps and process given in the two manuals.  Elder Russell M. Nelson explained that the “doctrine of repentance is much broader than a dictionary’s definition.  When Jesus said ‘repent,’ His disciples recorded that command in the Greek language with the verb metanoeo.  This powerful word has great significance. In this word, the prefix meta means ‘change.’   The suffix relates to four important Greek terms: nous, meaning ‘the mind’; gnosis, meaning ‘knowledge’; pneuma, meaning ‘spirit’; and pnoe, meaning ‘breath.’  Thus, when Jesus said ‘repent,’ He asked us to change—to change our mind, knowledge, and spirit—even our breath" (Ensign, May 2007, 103).  Thus we see (to coin a phrase) that true repentance is not a passive exercise, nor does it offer only a fancy façade for us to wear—true repentance delves deep and works from the inside outward.

Repentance refines our mind from insisting on our own will and sinful behavior to becoming someone who seeks the mind of God and do His will (see D&C 64:34).  Repentance helps us turn away from the transitory knowledge of the world to the amazing vistas of knowledge and wisdom offered by our Father in Heaven (see Mosiah 27:36).  Repentance opens our spirit to become teachable, contrite, ready to be the servant Father needs us to be in these troubled times (see D&C 52:15-16).  Repentance changes our breath from speaking unkind words to offering praise to our Elder Brother for the blessing He gives us through His life, His commandments, His church and His atonement (Alma 26:12).  This conversion is what is called in the Book of Mormon the mighty change of heart (see Mosiah 5:2; Alma 5:14) and this change cannot take place unless we put forth the needed effort to allow it to work within us.

The balm of repentance is extended to us through our Elder Brother's sacrifice.  When properly applied, it can offer healing to our wounded souls.  With constant application, it can change our natures to become better, but it will not work properly unless we apply it regularly to our souls.  If we want our countenances to appear more like the Savior, we need to do the necessary work to make the transformation occur.  Again quoting from Elder Christofferson: "It would mock the Savior's suffering in the Garden of Gethsemane and on the cross for us to expect that He should transform us into angelic beings with no real effort on our part.  Rather, we seek His grace to complement and reward our most diligent efforts" (ibid, 39).  Repentance is a crucial component of that necessary effort.

I am so grateful for the opportunity to repent.  As I consider the person I was 20 years ago to the person I am today, I thankfully see progress of a positive nature.  On the other hand, I also see that I have a long way to go.  None of my progress, however, would have been possible without the Savior's matchless atonement.  Words cannot adequately express the gratitude I feel for this beautiful gift from my Elder Brother.  I can only continue to push forward and strive to do better each day.  When the time of judgement arrives and Christ prepares to hand down His final verdict, it will be us who will either condemn ourselves and "would fain be glad if we could command the rocks and the mountains to fall upon us and hide us from his presence" (Alma 12:14), or to understand that His saving grace allows us to have our "confidence wax strong in the presence of God" (D&C 121:45).  My hope is for the latter, for then I will know that my reliance on my Savior's sacrifice will have changed me to become like Him.