The Greek term μετανοέω (metanoeō) translates as “to change the mind.” It originates from the Greek word for “mind,” combined with a preposition meaning “after.” In English Bible translations, μετανοέω is rendered as “repent.” However, the modern meaning of “repent” derives from the Latin “repoenitere (ree-poh-eh-NIT-uh-ree)” rather than the Greek “ metanoeō.” “Repoenitere” entered French as “repenter”, signifying “to be sorry” or “to regret,” and was subsequently adopted into English around the 14th century.
In contemporary English, “repent” typically conveys religious or moral implications, often defined as contrition, sorrow, and a turning away from sin. In secular contexts, the term “regret” is more frequently employed. Neither of these definitions, however, accurately reflects the concept of μετανοέω (metanoeō). In Greek, the modern sense of “repent” is expressed by a different term: μεταμέλομαι (metamelomai), which denotes a change in care or concern and aligns more closely with the English notions of repentance or regret.
Within the New Testament, the contemporary concept of repentance is then represented by μεταμέλομαι (metamelomai), meaning to change one’s concern. For example, Paul wrote to the Corinthians that he did not regret his previous letter to them, although he was grieved by the necessity of his harshness (2 Corinthians 7:8). In contrast, μετανοέω (metanoeō), often translated as “repent,” literally means “to change one’s mind” and does not inherently convey remorse. The term is formed from the prefix meta- (after) and -noeō (mind). The specific context determines what is being reconsidered. Rather than signifying a turning from sin, μετανοέω primarily emphasizes a change in belief and the resulting actions based on newly presented facts.
In Matthew chapter 3, John the Baptist proclaimed in the wilderness of Judea that Israel should change their perspective regarding the Kingdom of the Heavens. His ministry fulfilled the prophecy of Isaiah, who described a voice crying in the wilderness: “Prepare the way of the Lord” (Matthew 3:3). At that time, Israel did not believe in the imminent arrival of the Messiah, despite God’s specific revelations concerning His coming. John’s message was not a call for repentance from sins, but rather an exhortation to change their minds about the coming of the Messiah, the one promised through David to rule on his throne.
Following the resurrection of Christ and the coming of the Holy Spirit, Peter addressed Israel and informed the devout Jews that Jesus, whom their leaders had put to death, was raised by God in accordance with the Scriptures (Acts 2:34-36). Those who heard Peter and witnessed the disciples speaking the wonders of God in other languages were deeply moved by the message of Christ’s resurrection (Acts 2:37). In response to their inquiry about what actions to take, Peter instructed them to change their minds regarding the resurrection of Christ. This change of mind would lead to immersion in water, as their sins had been sent away through the death and resurrection of Christ (Acts 2:38).
Then Peter spoke facing them, “You all change the mind and be immersed, each one of you upon the basis of the name of Jesus Christ because of the sending away of your sins and you will receive the gift of the Holy Spirit” (Acts 2:38).
Paul cautions the Corinthian believers against tolerating individuals who persist in habitual sin. He warns that if he returns and finds those who have not changed their minds regarding uncleanness, fornication, and licentiousness, he will respond with severe correction (2 Corinthians 12:21). Such behaviors are not to be associated with the saints (Ephesians 5:3). Individuals who persist in these actions are to be separated from the assembly and not permitted to meet with the congregation until they have changed their minds (2 Thessalonians 3:14-15).
When an individual changes their mind, this transformation is reflected in their actions and lifestyle (Acts 8:22). Repentance, as a mental process, also encompasses the transition from unbelief to belief. Such a change of mind produces corresponding outcomes or fruits (Matthew 3:8).
One of a pastor’s duties is to be consistent with the Word, tolerant, and objective of mind, training children and those who oppose themselves. The purpose is to bring them to a change of mind that they may escape the snare of the devil, who has taken them captive to do his desirous will (2 Timothy 2:24-26).
And a servant of the Lord, it is necessary not to be quarrelsome but to be gentle towards all, able to teach, tolerant, in objectivity of mind, child-training the ones opposing themselves, if perhaps the God should give them to a change of mind unto a full experiential knowledge of truth, and they should come to their senses out from the snare of the devil, having been held captive by him for the purpose of doing his desirous will (2 Timothy 2:24-26).
Grief that is according to God leads us to a change of mind, whereas the grief from the world leads to death (2 Corinthians 7:10). When we are grieved by the Holy Spirit, it is to direct us away from sinful practices and toward the truth. Not all grief we face in this life is godly, but the grief that always leads to a change of mind for the good of the one grieved (2 Corinthians 7:8).
When encountering the term “repent” in English Bible translations, it is essential to apply the correct definition to avoid attributing unsupported meanings to Scripture. Changing the mind encompasses beliefs, actions, and practices. Repentance, understood as a change of mind, leads to conversion and the blotting out of sin (Acts 3:19). Scripture does not instruct individuals to repent of their sins to obtain salvation; rather, salvation is granted by grace through faith, not through repentance of sins. Concerning sin, a person changes their mind because forgiveness is now available through Jesus Christ (Acts 5:31). Faith in the death, burial, and resurrection of Christ, as described in the Scriptures, results from a change of mind and produces salvation through faith, not through remorse for sin (1 Corinthians 15:1–5).
