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Josh
"Repent of Sin." This often-quoted phrase "repent of sin" does not even occur in the Bible anywhere.
Here you go~ it's in my Bible, at least.
Jesus saying here in Revelation 2:16
"Repent of your sin, or I will come to you suddenly and fight against them with the sword of my mouth."
I love it when the WORD HIMSELF clears up the matter . . Hey, Melanie that's the same Bible I have . . .
Josh...
A Jewish perspective may help you with this. Since Christianity is based on the principles of Judaism, we would be wise to listen to what the rabbis say about it.
Checkout the word Hebrew word "teshuva." It is found many places throughout the Old Testament.
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” — Matthew 5:17
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Repentance in Judaism known as teshuva (Hebrew תשובה, literally "return"), is the way of atoning for sin in Judaism.
According to Gates of Repentance, a standard work of Jewish ethics written by Rabbenu Yonah of Gerona, if someone commits a sin, a forbidden act, he can be forgiven for that sin if he performs teshuva, which includes:
Guides to the process of repentance in Judaism can be found through the rabbinical literature, see especially Maimonides' Rules of Repentance in the Mishneh Torah.
The High Holidays are times that are especially conducive to teshuva. Yom Kippur (the Day of Atonement) is a day of fasting during which judgment for the year is sealed. Therefore, Jews strive their hardest to make certain that they have performed teshuva before the end of the day.
According to the Talmud, repentance was among the first things God created; even before God created the physical universe (Nedarim 39b). When the Temple in Jerusalem was active, a Jew was required to bring various sacrifices for certain types of sins. Although sacrifices were required, the most essential part was teshuva, the person bringing the sacrifice would confess his sins. Presently, with the Temple destroyed, atonement may nevertheless be granted by doing teshuva.
The end of sacrifices
With the Roman destruction of the Second Temple in Jerusalem, the Jewish practice of offering korbanot (animal sacrifices) ceased. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.
Jewish religious life was forced to undergo a significant evolution in response to this change; no longer could Judaism revolve round the Temple services. Instead, the destruction of the Temple spurred the development of Judaism in the direction of text study, prayer and further development of the Jewish practice. A range of responses is recorded in classical rabbinic literature, describing this shift in emphasis.
In a number of places the Babylonian Talmud emphasises that following Jewish practice, performing charitable deeds, praying, and studying Torah are greater than performing animal sacrifices and the former can be used to achieve atonement.
Once, Rabbi Yochanan ben Zakkai was walking with his disciple, Rabbi Yehoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the Temple ruins and said "Alas for us!! The place that atoned for the sins of the people Israel lies in ruins!" Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: "Be not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written 'Lovingkindness I desire, not sacrifice.'" (Hosea 6:6)
Midrash Avot D'Rabbi Nathan 4:5
Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:3).
Babylonian Talmud, Sukkah 49
Forsaking the sin
The second principle in Rabbenu Yonah's "Principles of Repentance" is forsaking the sin ( Hebrew: עזיבת–החט×, azibat-hachet ) . After regretting the sin ( Jonah's first principle ) , the penitent must resolving never to repeat the sin. However, Judaism recognizes that the process of repentance varies from penitent to penitent and from sin to sin. For example, a non-habitual sinner often feels the sting of the sin more acutely than the habitual sinner. Therefore, a non-habitual sinner will have an easier time repenting because he or she will be less likely to repeat the sinful behavior.
The case of the habitual sinner is more complex. If the habitual sinner regrets his or her sin at all, that regret alone clearly does not translate into a change in behavior. In such a case, Rabbi Nosson Scherman recommends devising "a personal system of reward and punishment" and to avoid circumstances which may cause temptation toward a the sin being repented for. The Talmud teaches, "Who is the penitent whose repentance ascends until the Throne of Glory? — one who is tested and emerges guiltless"
Viduy
Viduy (confession) is an integral part of the repentance process. It is not enough to feel remorse and forsake sin. A penitent must put his or her feelings into words and essentially say, "I did such-and-such and for that, I am sorry." Excuses for and rationalizations of the sin are not accepted at this stage of the repentance process.
Viduy is slightly different for sins committed against God or one's self than they are for sins committed against another human. Abraham Joshua Heschel once wrote, "According to Jewish tradition, even God Himself can only forgive sins committed against Himself, not against man." True repentance requires the penitent to approach the aggrieved party and correct the sin however possible. Thus, unlike in the repentance in Christianity, the Jewish concept of repentance is not simply the renouncement of sin in general, but rather in the specific sin done against a specific person or group of people. Only then must one go through the introspective processes described above.
Baal teshuva
Being or becoming a Jewish penitent (or returnee or born again), is known as a Baal teshuva (Hebrew: בעל תשובה‎; for a woman: בעלת תשובה, baalat teshuva; plural: בעלי תשובה, baalei teshuva) the Hebrew term referring to a person who has repented. Baal teshuva literally means "master of repentance or return (to Judaism)". The term has historically referred to a Jew who had not kept Jewish practices, and completed a process of introspection and thus returned to Judaism and morality. In Israel, another term is used, hozer beteshuva ( חוזר בתשובה ) , literally "returning in repentance". Also, Jews who adopt religion later in life are known "baalei teshuva" or "hozerim beteshuva".
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To me, ALL of this applies to us when we commit sin. The only difference is who & what the sacrifice is.
It's probably best to err on the side of being more serious about our sins than not taking them seriously enough. We serve a holy God. The only way we can keep ourselves clean before Yahweh, & have the blood of Yeshua applied to our us is repentance (teshuva). It is a continuing process that never ends.
At this point in the game, why risk it??
Obedience is better than sacrifice.
22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.
25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.
26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.
— I Samuel 15
A Jewish perspective may help you with this. Since Christianity is based on the principles of Judaism, we would be wise to listen to what the rabbis say about it.
Checkout the word Hebrew word "teshuva." It is found many places throughout the Old Testament.
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” — Matthew 5:17
--
Repentance in Judaism known as teshuva (Hebrew תשובה, literally "return"), is the way of atoning for sin in Judaism.
According to Gates of Repentance, a standard work of Jewish ethics written by Rabbenu Yonah of Gerona, if someone commits a sin, a forbidden act, he can be forgiven for that sin if he performs teshuva, which includes:
- regretting the sin;
- forsaking the sin;
- worrying about the future consequences of the sin;
- acting and speaking with humility;
- acting in a way opposite to that of the sin (for example, for the sin of lying, one should speak the truth);
- understanding the magnitude of the sin;
- refraining from lesser sins for the purpose of safeguarding oneself against committing greater sins;
- confessing the sin;
- praying for atonement;
- correcting the sin however possible (for example, if one stole an object, the stolen item must be returned or if one slanders another, the slanderer must ask the injured party for forgiveness);
- pursuing works of chesed and truth;
- remembering the sin for the rest of one's life;
- refraining from committing the same sin if the opportunity presents itself again;
- teaching others not to sin.
Guides to the process of repentance in Judaism can be found through the rabbinical literature, see especially Maimonides' Rules of Repentance in the Mishneh Torah.
The High Holidays are times that are especially conducive to teshuva. Yom Kippur (the Day of Atonement) is a day of fasting during which judgment for the year is sealed. Therefore, Jews strive their hardest to make certain that they have performed teshuva before the end of the day.
According to the Talmud, repentance was among the first things God created; even before God created the physical universe (Nedarim 39b). When the Temple in Jerusalem was active, a Jew was required to bring various sacrifices for certain types of sins. Although sacrifices were required, the most essential part was teshuva, the person bringing the sacrifice would confess his sins. Presently, with the Temple destroyed, atonement may nevertheless be granted by doing teshuva.
The end of sacrifices
With the Roman destruction of the Second Temple in Jerusalem, the Jewish practice of offering korbanot (animal sacrifices) ceased. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.
Jewish religious life was forced to undergo a significant evolution in response to this change; no longer could Judaism revolve round the Temple services. Instead, the destruction of the Temple spurred the development of Judaism in the direction of text study, prayer and further development of the Jewish practice. A range of responses is recorded in classical rabbinic literature, describing this shift in emphasis.
In a number of places the Babylonian Talmud emphasises that following Jewish practice, performing charitable deeds, praying, and studying Torah are greater than performing animal sacrifices and the former can be used to achieve atonement.
Once, Rabbi Yochanan ben Zakkai was walking with his disciple, Rabbi Yehoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the Temple ruins and said "Alas for us!! The place that atoned for the sins of the people Israel lies in ruins!" Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: "Be not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written 'Lovingkindness I desire, not sacrifice.'" (Hosea 6:6)
Midrash Avot D'Rabbi Nathan 4:5
Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:3).
Babylonian Talmud, Sukkah 49
Forsaking the sin
The second principle in Rabbenu Yonah's "Principles of Repentance" is forsaking the sin ( Hebrew: עזיבת–החט×, azibat-hachet ) . After regretting the sin ( Jonah's first principle ) , the penitent must resolving never to repeat the sin. However, Judaism recognizes that the process of repentance varies from penitent to penitent and from sin to sin. For example, a non-habitual sinner often feels the sting of the sin more acutely than the habitual sinner. Therefore, a non-habitual sinner will have an easier time repenting because he or she will be less likely to repeat the sinful behavior.
The case of the habitual sinner is more complex. If the habitual sinner regrets his or her sin at all, that regret alone clearly does not translate into a change in behavior. In such a case, Rabbi Nosson Scherman recommends devising "a personal system of reward and punishment" and to avoid circumstances which may cause temptation toward a the sin being repented for. The Talmud teaches, "Who is the penitent whose repentance ascends until the Throne of Glory? — one who is tested and emerges guiltless"
Viduy
Viduy (confession) is an integral part of the repentance process. It is not enough to feel remorse and forsake sin. A penitent must put his or her feelings into words and essentially say, "I did such-and-such and for that, I am sorry." Excuses for and rationalizations of the sin are not accepted at this stage of the repentance process.
Viduy is slightly different for sins committed against God or one's self than they are for sins committed against another human. Abraham Joshua Heschel once wrote, "According to Jewish tradition, even God Himself can only forgive sins committed against Himself, not against man." True repentance requires the penitent to approach the aggrieved party and correct the sin however possible. Thus, unlike in the repentance in Christianity, the Jewish concept of repentance is not simply the renouncement of sin in general, but rather in the specific sin done against a specific person or group of people. Only then must one go through the introspective processes described above.
Baal teshuva
Being or becoming a Jewish penitent (or returnee or born again), is known as a Baal teshuva (Hebrew: בעל תשובה‎; for a woman: בעלת תשובה, baalat teshuva; plural: בעלי תשובה, baalei teshuva) the Hebrew term referring to a person who has repented. Baal teshuva literally means "master of repentance or return (to Judaism)". The term has historically referred to a Jew who had not kept Jewish practices, and completed a process of introspection and thus returned to Judaism and morality. In Israel, another term is used, hozer beteshuva ( חוזר בתשובה ) , literally "returning in repentance". Also, Jews who adopt religion later in life are known "baalei teshuva" or "hozerim beteshuva".
--
To me, ALL of this applies to us when we commit sin. The only difference is who & what the sacrifice is.
It's probably best to err on the side of being more serious about our sins than not taking them seriously enough. We serve a holy God. The only way we can keep ourselves clean before Yahweh, & have the blood of Yeshua applied to our us is repentance (teshuva). It is a continuing process that never ends.
At this point in the game, why risk it??
Obedience is better than sacrifice.
22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.
25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.
26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.
— I Samuel 15
Amen, Josh!
I totally agree with what you've posted.
YSIC,
Chris N.
