Latest / Reformed Thinking / How Repentance Is Given | Charles Spurgeon

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How Repentance Is Given | Charles Spurgeon · Reformed Thinking

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Reformed thinking presence. The deep dive.
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Welcome back everyone to the Deep Dive.
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Glad you could join us as we get into the source material again.
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Yeah, looking forward to it. And it today we're tackling
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something really central, aren't we?
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The whole idea of repentance specifically, how is it given?
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Where does it actually come from?
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That's exactly the question. And our source for this is
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Charles Spurgeon from his work All of Grace.
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We're looking specifically at the section he titled How
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Repentance is Given. Right.
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And Spurgeon, well, he doesn't mince words.
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Our goal here is to unpack what he presents about the source of
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repentance, the ways it comes about, trying to pull out the
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key insights for, you know, really understanding it as a
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gift. Yeah, because it's one of those
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things, isn't it? You hear the word repent, and
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sometimes the immediate thought is OK, what do I need to do?
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How do I feel sorry enough? That's driving.
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Exactly. So we want to look closely at
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what Spurgeon says, explore his perspective together, and try to
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grasp this idea of repentance as something well bestowed rather
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than summoned up from inside ourselves.
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It really frames it as grace. You know from start to finish,
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even the ability, the desire to turn away from sin, that itself
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is presented as grace. So where does that turning
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begin? OK, so let's dive in.
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Where does the source start us off?
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It seems to immediately confront this idea of repentance
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originating within us. It does straight away.
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The absolute core idea is this isn't something bubbling up from
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your natural self, your unredeemed nature.
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Its origin is outside of you. He uses phrases like repentance
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comes not from unwilling nature, but from free and sovereign
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grace. That's pretty direct.
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Very direct. And that contrast is, I think,
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worth really sitting with for a moment.
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It's not something we can just decide to produce or feel.
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He warns against trying to force it, trying to, as he puts it,
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pump up repentance from the dry well of corrupt nature.
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That's such a vivid picture, isn't it?
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A dry well you can work that pump handle all day long.
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And nothing's going to come out because there's no water down
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there. He's saying our fallen nature by
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itself is like that. Well, regarding true repentance,
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it just doesn't have the capacity.
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He also talks about straining those eyes of yours to fetch out
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impossible tears, so it's not about achieving some emotional
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state through sheer effort either.
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Right, it's saying you can't manufacture genuine godly
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sorrow, that turning away from sin because it offends God from
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the part of you that's naturally inclined away from God.
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Our default setting isn't the source.
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So, OK, if it doesn't come from us, from our nature, what about
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the law? Does the law offer any mechanism
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for repentance? Well, this is where the picture
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gets quite stark, according to Spurgeon.
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He highlights what the law says when considered apart from
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Christ's work. And the law's verdict is blunt.
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The soul that sinneth it shall die.
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Full stop. Death is the stated consequence.
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That's it, and Spurgeon makes a really critical observation
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here. The law, he says, makes no
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mention of repentance as a way to achieve forgiveness or
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acceptance before God. The law diagnosis the problem
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and states the penalty. It doesn't offer a path to
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reversal based on our feeling sorry.
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That really undermines any idea of earning our way back or, you
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know, making up for sin by just feeling bad about it.
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It absolutely does. Any kind of natural remorse, the
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kind we can sometimes feel. Maybe regret over consequences,
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or just general human sorrow when it's separated from the
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work of Christ. Spurgeon describes it as worth
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nothing. Worth nothing.
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He points out that often this natural feeling is mingled with
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a selfish fear of punishment. Yeah, it's not I've offended
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God, but more uh oh, I'm in trouble.
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That's a huge distinction. And because the law demands
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perfect obedience or the penalty and doesn't recognize this
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natural regret is fulfilling its demands, Spurgeon calls such
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tears so much water spilled upon the ground.
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Spilled water just wasted. Useless in terms of satisfying
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justice. Precisely in terms of meeting
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the law's requirements. Completely valueless.
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The law demands the penalty death, not our feelings about
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deserving it. So trying to wring repentance
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out of yourself fails on 2 counts.
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Your nature can't produce the genuine article, and even if it
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could, the law wouldn't accept it as payment anyway.
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Wow. OK, so that foundational point,
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repentance isn't from us, naturally, and the law doesn't
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provide for it. That leads us logically to ask,
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well, where does it come from that this is where Christ comes
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in? This is the crucial turn in the
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source material. The whole possibility, the
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availability, the acceptability of repentance hinges entirely on
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Jesus Christ and His current exalted position.
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Spurgeon points to that key verse, doesn't he?
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He calls it the grand text. Him hath God exalted with his
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right hand to be a Prince and a savior for to give repentance to
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Israel and forgiveness of sins. Acts 5.31.
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Yes. That verse is presented as the
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bedrock. It directly connects Christ
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being raised to God's right hand, His position of supreme
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authority and power, with the specific action of giving,
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repentance and forgiveness. He wasn't just exalted for His
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own glory, though He is glorious.
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Right there was a purpose related to us.
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A virgin says he has gone up that grace may come down like
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his exultation. Open the channel for Grace.
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Exactly. His glory, His position is
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actively used, the source says, to give greater currency to his
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grace. It's not a static position.
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And it wasn't just about him ascending alone.
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No, the text emphasizes. He took those steps upward with
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the very design of bearing believing sinners upward with
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him. He's in that place of authority
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as our representative specifically to give these
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necessary gifts. OK, so how does his being
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exalted combined with his work on the cross actually make
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repentance, well, work? How does it make it acceptable
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to God? Spurgeon explains that it's
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Christ's finished work, his death, his resurrection, his
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ascension, that renders repentance possible, available,
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and acceptable. Possible.
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OK because sins penalty is dealt with through his death.
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Available because he's now in the position to dispense gifts
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from the Father. But acceptable.
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Why is our repentance acceptable now?
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This is where Spurgeon brings in the concept of Christ's wealth
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of merit. It's absolutely key.
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Without the infinite value of Jesus's perfect life and His
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substitutionary death, any sorrow we might feel for our sin
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would have no standing before a perfectly holy God, the law of
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man's perfection, which we don't have.
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So his righteousness, his merit kind of covers our lack.
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Our repentance gains its value only because it's offered in
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connection with Him. That's precisely it.
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Spurgeon's very clear our repentance isn't accepted based
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on how intense or perfect it is, but because of the one through
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whom it's offered Christ and his perfect work.
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And it's not just his past work on the cross.
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His current work is vital too. What current work?
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The source highlights a virtue of his intercession.
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He's at the right hand of God, actively praying for advocating
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for His people. Ah, so he's presenting our case,
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even our repentance before the Father.
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Yes, and through that ongoing intercession from his place of
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authority, our repentance finds a place before God, Spurgeon
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says. Christ puts repentance into a
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position of acceptance which otherwise it could never have
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occupied. That's amazing.
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So my turning back to God, however imperfectly, is seen and
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accepted by the Father because Jesus in his glory makes it
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acceptable. It's sort of wrapped up in
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Jesus's own acceptance. Exactly.
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It's not about my feeling hitting some benchmark, it's
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about his worthiness covering my my offering.
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His exultation isn't just a fact, it's the functional basis
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for repentance being given and received.
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OK, that makes sense. Christ is exalted to give
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repentance, making it possible and accepted.
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So the next logical step is how does he actually give it?
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What are the mechanics the means he uses?
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Well, the Source points first and foremost to the direct
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supernatural work of the Holy Spirit.
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This is presented as the primary means.
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And this is also linked back to Christ being exalted isn't?
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It it is. Yeah.
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Spurgeon connects the two directly.
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The Spirit was poured out when Jesus was glorified.
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Christ's ascension paved the way for the Spirit's descent in
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power at Pentecost and his ongoing work.
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In the Spirit's job description in this context.
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It's to work in us all needful graces, and right at the heart
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of that is repentance. The Holy Spirit is the active
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agent who actually creates this change, this turning within a
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person's soul. How does he do that?
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What is that creating look like? Spurgeon describes it as the
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spirit supernaturally renewing our nature, and specifically he
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uses that Old Testament language of taking away the heart of
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stone out of our flesh. The stone heart again, that
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resistant, unresponsive core we talked about earlier.
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The part that can't pump repentance from the Drywell.
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Exactly. The Spirit performs divine
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surgery. You could say He removes that
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fundamental inability and hardness.
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It's not about us trying harder with the old Stony heart.
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It's about receiving a new response of heart from Him.
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It requires a divine act, a fundamental change.
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Right, and Spurgeon uses his beautiful allergy, comparing the
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spirits work in the soul to his work in creation.
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Oh yeah? What was that?
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He says the spirit overshadows men's spirits and breeds
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repentance within them, even as once he brooded over chaos and
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brought forth order. Wow.
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Like in Genesis 1, the Spirit hovering over the formless
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Floyd, bringing life and structure.
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He does that in our hearts too, bringing the life of repentance
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out of the chaos of sin. That's the picture, a creative,
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life giving work that only God the Spirit can do.
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But importantly, while we can't produce it, Spurgeon does
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encourage a certain posture toward the Spirit's work.
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He suggests a prayer. I remember reading that.
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Yes, something like Blessed Spirit dwell with me, make me
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tender and lowly of heart, that I may hate sin and unfaintedly
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repent of it. So it's acknowledging our need
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for his work and actually asking him to do it in US.
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Exactly. It's recognizing where the power
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lies and appealing to him. And Spurgeon adds the assurance
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he will hear your cry and answer you.
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We look to the one who can actually perform the
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transformation OK. So the spirits direct internal
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work is primary. But Spurgeon doesn't stop there,
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does he? He talks about Christ using
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other things from his position of rule.
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That's right. Christ's exaltation means he
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rules over everything. He governs all things here
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below, and not just generally, but with the specific aim of
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bringing about the salvation of His people.
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So he's orchestrating events? Yes, Spurgeon says He is
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consecrating all the works of Navy future and of Providence,
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basically everything that happens, directing them towards
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the goal of salvation. That's huge.
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So he uses stuff that happens in our lives, in the world.
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Everything to make all things work together for the salvation
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of His redeemed. This definitely includes the
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circumstances we find ourselves in day-to-day.
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These become tools in His hand for giving repentance.
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What sort of circumstances does he mention?
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He talks about God using bitters and sweets, trials and joys, so
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both the good times and the hard times can be instruments to
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produce and sinners a better mind toward their God.
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He specifically mentions difficult things though, like
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being poor or sick or sad. He does, and he points to
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biblical examples. Peter hearing the rooster crow,
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the Philippian jailer experiencing the earthquake.
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These weren't just random occurrences.
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Christ used those specific moments of crisis or conviction
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through Providence I. Remember that striking phrase he
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used? The Lord's mercy often rides to
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the door of our hearts on the black force of affliction.
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Yeah, that's a memorable one. Yeah.
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It suggests that sometimes the very things we fear or suffer
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hardship, illness, loss, are actually the vehicles Christ
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uses to breakthrough our complacency, to get our
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attention to, as Spurgeon puts it, wean us from earth and woo
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us to heaven. So even things that feel harsh
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might be part of this divine process of His Providence aimed
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at softening us up, aimed at subduing hard hearts unto the
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gracious softening of repentance.
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That's the idea presented. It shows the vast scope of
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Christ's sovereign rule from glory.
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He uses the supernatural work of the Spirit, and he uses the
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seemingly natural flow of events in history, all steering towards
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granting this gift of repentance.
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So we have the Spirit's direct work, and we have Providence the
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circumstances of life. Does Spurgeon mention any other
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means Christ uses from his exalted place?
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Yes, he does. The source stresses that Jesus
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is actively at work at this hour, using various spiritual
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influences and established means.
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So it's not just historical, it's ongoing happening right
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now. Definitely a Spurgeon lists
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things like his whispers in the conscience.
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That little nudge, that feeling of guilt when you know you've
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done wrong. He sees that as Christ's
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prompting, then very importantly, his in skyred book,
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the Bible itself. Just reading the scriptures can
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be a means. Absolutely, and related to that,
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those of us who speak out of that book.
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So the preaching and teaching of the word is explicitly named as
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a channel Christ uses. And he also includes the
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influence of other people, right?
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Yes, praying friends in earnest hearts.
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The prayers and influence of fellow believers are seen as
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means Christ employs to work repentance in someone's life.
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It shows we're connected in this.
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How do these things actually make someone repent?
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What's the effect? Spurgeon describes it quite
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dramatically. Sometimes he says Christ can
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send a word, maybe through a sermon or a verse you read to
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strike your rocky heart, as with the rod of Moses, and then
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streams of repentance to flow forth.
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Like Moses striking the rock in the desert and water coming out,
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the Word wielded by Christ can break open even the hardest
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heart. Exactly.
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Or He might bring a specific, heartbreaking text out of Holy
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Scripture, which shall conquer you right speedily, just the
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right words at the right time, empowered by Him.
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But it's not always dramatic, is it?
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No, not at all. Spurgeon also says Christ can
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mysteriously soften you and cause a holy frame of mind to
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steal over you when you least look for it.
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It might be a gradual thawing, a quiet shift in perspective you
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didn't even see coming. So quite a toolkit.
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He has the Spirit directly, life's circumstances,
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conscience, the Bible read and preached other believers.
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All instruments he uses from his throne.
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Right. Spurgeon sums it up by saying
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Christ has abundant ways of working repentance in those to
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whom he grants forgiveness. And he gives this wonderful
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assurance. He is even now waiting to give
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repentance to you. He's poised, ready, wanting to
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give this gift. That naturally leads to the
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question, who gets this gift? Is it just for, you know, the
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good people, the ones who seem ready for it?
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No, and this is such a crucial part of the message.
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Spurgeon emphasizes that Jesus gives repentance to the most
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unlikely people in the world. This is where the sheer scope of
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his grace becomes really clear, and Spurgeon uses a primary
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example to illustrate this, doesn't he?
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He does. He points back to that verse in
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Acts that Christ has exalted to give repentance to Israel.
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And why is Israel the key example here?
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Because, Spurgeon argues, in the context of the early church,
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Israel represented the people who had sinned the most
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grievously against the clearest light.
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They had rejected their own Messiah, even cried out for his
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crucifixion, saying his blood be on us and on our children.
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They were the ultimate insiders who became the ultimate
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rejectors in a sense. And their hearts, collectively
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had become incredibly hard. Spurgeon uses the phrase hard as
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an adamant stone. He speaks of their exceedingly
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obstinate rejection of Christ over centuries.
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Adamant stone that implies almost unbreakable hardness.
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Yet Despite that history, Despite that profound
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resistance, the text says Jesus is exalted to give of them
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repentance. Spurgeon presents this as a
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marvel of grace. The logic is, if Christ is
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positioned and willing to give repentance even to them, then
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who could possibly be outside the reach of His grace?
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That example really does set the stage, and he goes on to list
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other kinds of unlikely people. Too.
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Yes, he mentions those raised with all the advantages in the
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brightest of Christian light who still rejected it.
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People who knew better, essentially.
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And people who've sinned against their own conscience, against
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the Spirit's conviction against the love of Jesus.
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Conscious, willful rebellion. Right, those who are as hard as
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unbelieving Israel of old, maybe Gentiles, but with that same
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level of deep seated resistance. He also mentions those who went
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the furthest in iniquity and sinned with special aggravation,
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people whose sins seem particularly bad or done very
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deliberately. And just generally anyone with a
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very stubborn heart which has stood out against the Lord Jesus
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for many years. Long term resistance isn't a
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barrier. He even brings up a specific
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person, William Hohn, as an example of a stout hearted
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infidel. Yeah, Hohn was known for his
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anti religious satire back in the day.
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Spurgeon uses him as an illustration that even someone
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with a very proud heart and a wild will deeply entrenched in
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unbelief could be subdued by sovereign grace.
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Christ's power to grant repentance can overcome even the
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most fortified intellectual or willful opposition.
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This whole section really drives home that nobody is a lost cause
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from Christ's perspective. His ability to change hearts is
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immense. Absolutely, Spurgeon says.
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He can give repentance to the most unlikely turning lions into
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lambs and Ravens into doves, because he is closed with
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boundless power. The message is clear your
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background, your history. How hard do you think your heart
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is? The specific nature of your
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sins? None of it disqualifies you from
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Christ's ability to give you repentance should He choose to
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extend that grace. OK, so putting it all together,
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repentance is a gift from the exalted Christ, given by the
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Spirit and through various means available even to the most
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stubborn or sinful. So how does a person actually
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get it? Where should someone look if
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they desire this gift? And this loops us right back to
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the beginning to what not to do. Right.
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Spurgeon strongly warns against trying to quote pump up
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repentance from the dry well of corrupt nature.
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Don't try to force your soul into that gracious state.
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He says doing that is fundamentally misguided,
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contrary to the laws of mind. It just won't work and you'll
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end up frustrated. You can't hope to find genuine
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repentance by digging around in your own natural heart.
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He uses that other analogy, too, about looking for fire under
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ice. Yes, trying to find repentance
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in your unrenewed nature is like trying to look beneath the ice
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to find fire. It's simply not there.
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The source is elsewhere entirely.
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A powerful image of futility. OK, so if we don't look inward
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to ourselves, where do we look? What's the positive instruction?
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Spurgeon gives a very clear and I think liberating answer here.
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He says the surest and speediest methods of gaining repentance
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notice, gaining it, perceiving it is the contemplation of the
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death of Christ. Looking at the cross, thinking
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about Jesus dying. Yes, the direction is outward
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toward Christ, he says. Go to Calvary and see how Jesus
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died and crucially, believingly think of Jesus dying for you.
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Not just abstractly, but personally and dwelling on the
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details. Yes, He encourages meditating on
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the agony and bloody sweat, the cross and passion.
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It's not supposed to be a superficial glance, but a
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focused, believing consideration of what Christ suffered and
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understanding He suffered it because of our sin and what's.
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The result of looking there, according to Spurgeon.
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He says repentance will burst forth.
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It's presented not as something you achieve by looking, but is
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the Spirit's natural response within you to looking.
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It flows out of that focus on Christ's sacrifice.
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Like the pressure builds from seeing his love and sacrifice
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and it just comes out. Kind of.
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And he connects it to Peter's experience after denying Jesus.
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He says as you look at Christ on the cross, Jesus will look at
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you, and that look will do for you what it did for Peter cause
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you to go out and weep bitterly. That look from Jesus that just
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broke Peter's heart with godly sorrow.
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It's a divine interaction by our focus on his work.
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Exactly. It shows that even the response
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of repentance is enabled by him, Spurgeon says.
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By his Spirit, he who died for you can make you die to sin.
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His victory over sin becomes effective in US.
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And he who is now alive and in glory can draw your soul after
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him, away from evil and toward holiness, looking at him both in
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his death and his current life. Exerts a powerful pull away from
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sin and toward God. So the pathway to receiving this
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gift isn't striving inward, but gazing outward toward Christ,
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especially his cross. That's the core instruction
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summed up. Look to the living one for life.
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Don't look inside to the deadness of sin.
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Look to Jesus for all you need between Hell gate and Heaven
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gate. Everything required from start
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to finish is found in Him. He's the complete package.
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Never seek elsewhere for any part of that which Jesus loves
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to bestow, Spurgeon urges. But remember, Christ is all, and
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repentance is clearly presented as one of those things He loves
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to bestow, received simply by looking to Him in faith.
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OK, let's try to pull the main threads together then.
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What Spurgeon seems to be saying is repentance.
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True repentance isn't something we produce, it's a gift.
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A gift from the exalted Christ. Right made possible and
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acceptable because of his finished work and his current
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intercession. And he gives it primarily
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through the Holy Spirit's direct work on our nature.
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But also uses Providence, life circumstances, conscience, the
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Bible, preaching other Christians.
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Lots of different means and he gives it even to the most
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unlikely, hardest hearted people.
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Demonstrating his incredible power and grace.
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And the way we receive it, the way we get this gift, isn't by
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trying harder to feel it. But by looking away from
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ourselves, looking to Jesus, especially contemplating his
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death for our sins. It's a profoundly Christ
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centered understanding. It takes the burden off our
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performance and puts the focus entirely on His provision.
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Our role is to look to receive. So for you listening, maybe you
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feel like your heart is hard, Maybe you struggle to feel sorry
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enough. Maybe you look at your past and
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think you're too far gone. What does this mean?
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It means hope isn't found in your ability to change yourself
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or measure up. Hope is found outside yourself
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in Christ, who is exalted specifically to give this gift
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and who invites you to look to Him to receive it.
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The pathway isn't more internal struggle, but an outward look of
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faith toward the Savior. Yeah, it's a very hopeful
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message, actually. It really is this whole
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exploration of how repentance is given, according to Spurgeon.
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It really shifts the focus, doesn't it, away from self
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effort entirely on to Christ and His gracious work.
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It truly highlights that the deep changes, the turning of the
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heart, are fundamentally God's work, initiated and accomplished
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through Christ by the Spirit. You know, thinking about that
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point Spurgeon made about Christ using Providence, even
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difficulties the Black Horse of affliction to bring about
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repentance, it sparks a final thought.
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If Jesus really does orchestrator utilize every
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circumstance, including the tough stuff, as a potential
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means to soften our hearts, to expose our need to draw us
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toward repentance and Himself, well, how might viewing our own
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challenges, our own hardships through that lens?
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How might that change your perspective on them?
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That's a challenging thought, isn't it?
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To see potential grace, even a difficulty, suggest maybe
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there's a loving purpose even when things feel harsh or
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confusing. Yeah.
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Definitely something to reflect on.
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Well, thank you for joining us today for this deep dive into
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the source material. Always good to talk through
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these things. We really hope this look at how
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repentance is given has been helpful for you.
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Until next time on the deep dive, outro music fades in.