Repentance and Reprobate Mind in Romans 1
Romans 1:28 states, "Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting" [2]. This verse describes a critical point in humanity's rebellion against God, where a deliberate rejection of divine knowledge leads to a judicial abandonment by God, resulting in a "reprobate mind."
The broader context of Romans 1 details humanity's descent into sin. Paul begins by establishing the universal need for the gospel, first by describing the revelation of God's wrath against ungodliness and unrighteousness (Romans 1:18). one tradition argues that God's invisible attributes, eternal power, and divine nature are clearly perceived through creation, leaving humanity without excuse (Romans 1:20). Despite this clear revelation, people "exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things" (Romans 1:23). This rejection of God led to a series of divine "giving ups" (παρέδωκεν, paredōken), where God allows humanity to pursue its sinful desires. The first "giving up" is to impurity (Romans 1:24), followed by dishonorable passions (Romans 1:26), and finally, to a "reprobate mind" (Romans 1:28) [2].
The phrase "reprobate mind" translates the Greek term adokimon noun. The word adokimos means "not standing the test," "rejected," or "worthless" [3]. It implies a mind that is disqualified or disapproved, unable to discern what is right or fitting. John Gill explains that this refers to "a vain empty mind, worthless, good for nothing devoid of all true knowledge and judgment" [3]. This state is a consequence of humanity's active "refusal to have God in their knowledge" [2]. They did not "care to retain God in their knowledge; or to own and acknowledge him as God, to worship and glorify him as such; but took every method to erase this knowledge out of their minds, and keep it from others" [3].
The concept of repentance is closely related to the state described in Romans 1:28, as a reprobate mind is antithetical to a repentant heart. In the New Testament, there are primarily two Greek words for repentance: metamelomai and metanoeo (with its cognate noun metanoia) [1]. Metamelomai signifies a change of mind that produces regret or remorse, but not necessarily a change of heart. Judas's repentance is an example of this (Matthew 27:3) [1]. In contrast, metanoeo and metanoia denote "true repentance, a change of mind and purpose and life, to which remission of sin is promised" [1]. This true repentance involves turning "toward God," recognizing Him as the party dishonored by sin [4]. John Calvin emphasizes that repentance involves purging "hidden defilements" and erecting "an altar to God in the very heart" [5]. It is a continuous process of striving against evil and making progress [6].
The "reprobate mind" described in Romans 1:28 represents a condition where such true repentance becomes increasingly difficult, if not impossible, because the mind itself has been given over to unfitness. This is not merely a lack of knowledge but an active suppression of it, leading to a judicial hardening [3]. The consequence is that those with a reprobate mind engage in "those things which are not fitting" [2], a list of vices that follows in Romans 1:29-31, including unrighteousness, malice, envy, murder, strife, deceit, and malignity.
The patristic writer Lactantius, while acknowledging the possibility of repentance for those who have "turned aside to the way of unrighteousness," emphasizes that it requires making "satisfaction to God" [8]. Tertullian notes that even pagans understand repentance as "an emotion of the mind arising from disgust at some previously cherished worse sentiment," though they lack the full understanding of its divine origin [9]. John Chrysostom, in his homilies, speaks of repentance as a means to forgiveness, even in cases of "exceeding wrath," suggesting that it is God's way of introducing mercy rather than compulsion [7].
The passage in Romans 1:28 thus highlights the severe consequences of rejecting God's self-revelation. It illustrates a divine judgment where humanity's persistent refusal to acknowledge God leads to a state of moral and intellectual corruption, making true repentance a profound challenge. This state of a "reprobate mind" underscores the necessity of God's grace to enable a genuine change of heart and life.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Repentance — There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical”
- Romans “Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; -- Romans 1:28”
- Romans (Baptist/Reformed) “John Gill on Romans 1:28: And even as they did not like,.... This accounts for the justness of the divine procedure in leaving them to commit such scandalous iniquities; that since they had some knowledge of God by the light of nature, and yet did not care to retain God in their knowledge; or to own and acknowledge him as God, to worship and glorify him as such; but took every method to erase this knowledge out of their minds, and keep it from others: God gave them over to a reprobate mind; a vain empty mind, worthless, good for nothing devoid of all true knowledge and judgment; incapable ”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 20:21: Testifying both to Jews and . . . Greeks--laboring under a common malady, and recoverable only by a common treatment. repentance toward God, and faith toward our Lord Jesus Christ--(See on Act 5:31). REPENTANCE, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: ye sinners; and purify your hearts, ye double-minded,” ( James 4:8 ). Here, indeed, the accessory is set down first; but the source and principle is afterwards pointed out—viz. that hidden defilements must be wiped away, and an altar erected to God in the very heart. There are, moreover, certain external exercises which we employ in private as remedies to humble us and tame our flesh, and in public, to testify our repentance. These have their origin in that revenge of which Paul speaks ( 2 Cor. 7:2 ), for when the mind is distresse”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: he may purge us from all iniquity and defilement, and bring us to the obedience of divine righteousness, an obedience which cannot exist unless the lusts to which these men would give loose reins are tamed and subdued; secondly that though purged by his sanctification, we are still beset by many vices and much weakness, so long as we are enclosed in the prison of the body. Thus it is, that placed at a great distance from perfection, we must always be endeavoring to make some progress, and daily struggling with the evil by which we ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: thought of thine heart may be forgiven thee.” ( v. 22 .) Seest thou it was a wicked thought he had entertained? Therefore he says, “If haply it may be forgiven thee:” because he knew him to be incorrigible. ( a ) “For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.” ( v. 23 .) Words of exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices f”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — CHAP. XXIV.--OF REPENTANCE, OF PARDON, AND (part 1): THE COMMANDS OF GOD. Nor, however, let any one be disheartened, or despair concerning himself, if, overcome by passion, or impelled by desire, or deceived by error, or compelled by force, he has turned aside to the way of unrighteousness. For it is possible for him to be brought back, and to be set free, if he repents of his actions, and, turning to better things, makes satisfaction to God. Cicero, indeed. thought that this was impossible, whose words in the third book of th”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. I.--OF HEATHEN REPENTANCE.: Repentance, men understand, so far as nature is able, to be an emotion of the mind arising from disgust' at some previously cherished worse sentiment: that kind of men I mean which even we ourselves were in days gone by--blind, without the Lord's light. From the reason of repentance, however, they are just as far as they are from the Author of reason Himself. Reason, in fact, is a thing of God, inasmuch as there is nothing which God the Maker of all has not provided, disposed, ordained by reason--nothing which He has not willed should b”