"Even the linguistic understanding of metanoeō and metanoia in Philo displays the synthesis of Gk. [Greek] culture and Jewish religion which is a general mark of the Alexandrian Jew. Philo uses the terms in the same sense as the Gk. world around him for 'change of mind' or 'repentance' (-976f.)."[1]
First of all, something very interesting to notice here is that the TDNT affirms that during Philo's lifetime (he lived from 20 BC - 50 AD, and he was therefore a contemporary of Christ and of the apostles who wrote the NT), "the Greek world around him" -- that is, the Greek world of Philo's day, was using the words metanoeō and metanoia in the sense of a "change of mind"! This is exceedingly important to understand, because Reformed theologians (and even some non-traditional Free Grace folks) try to make the case that in the New Testament era, the meaning of metanoia changed from its classical usage ("change of mind") and took on a new and different meaning. But here Kittel tells us otherwise! The meaning of metanoia in the Greek world during Philo's lifetime (20 BC - 50 AD) was the same as it's classical meaning: a "change of mind"!
Kittel goes on to site specific examples from Philo's writings where this meaning and usage of metanoia is clearly seen. For example, Kittel cites Philo's work titled De Legum Allegoriis (Leg. All., II, 60f.), "where the metanoein [repentance] of the wise is 'reconsideration,' or Deus Imm. [Quod Deus Immutabilis Sit], 33, where the alteration of God's judgment or purpose, megaginōskein ['to have great understanding'] in 21, is described as metanoia".[2]
But Philo also describes metanoia as behavior change.[3] And so, like many theologians today, although Philo agrees that the basic meaning of metanoia is a "change of mind," he goes on to embellish that definition and invest it with theology that demands much more![4] Regarding this, Dr. Charlie Bing has correctly pointed out that "[in] the original language...repentance was an inner change. Any addition of outward conduct was imported by theological bias."[5]
Philo was not immune to having "theological bias" (or biases); this is clearly evident from a statement by H. A. A. Kennedy in his book Philo's Contribution to Religion. In reference to Philo's view of man, Kennedy observes: "The speculation to which we have just referred is, in a sense, typical of Philo's views on the origin and constitution of human nature. These often consist of an attempted blend of Platonic, Stoic, and Aristotelian conceptions. Often they represent Philo's theological bias, to a large extent moulded by Old Testament ideas."[6] And so, "theological bias" must be taken into account and factored in when considering Philo's views on any religious topic (including the doctrine of repentance), because it does no good to artificially and dishonestly compartmentalize Philo's views on repentance apart from his other beliefs; but rather, together they form Philo's Contribution to Religion.
In light of the fact that Philo's views are an amalgamation of biblical ideas along with "Platonic, Stoic, and Aristotelian conceptions," it is therefore especially sad to see some apparently Bible-believing Christians adopting his works-based view of repentance![7] Such a view of repentance has become the new "golden calf" in many of today's churches and theological institutions. Religious syncretism is unfortunately still a snare for God's children today. How much better (and more accurate) to say that biblical repentance is simply "a change of mind"! This understanding of repentance keeps salvation by grace completely free, and it also properly distinguishes between repentance (the root) and the fruit which should follow (Matthew 3:8; Luke 3:8; Acts 26:20; Eph. 2:10, KJV).
References:
[1] Johannes Behm, Edited by Gerhard Kittel, Theological Dictionary of New Testament Theology (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1967), Volume 4, p. 993.
[2] Ibid.
[3] Ibid., pp. 993-994.
[4] For more information on this tendency among theologians to embellish the basic meaning of metanoia with theology that demands much more, see my blog post titled "John MacArthur on Repentance" (FGFS, May 1, 2021).
[5] Charlie Bing, "Quotes on Repentance as a Change of Mind, Part 1" (GraceNotes, Number 92).
[6] H. A. A. Kennedy, Philo's Contribution to Religion (London: Hodder and Stoughton, 1919), p. 79, bold added.
[7] For example, see the article on the logos.com website by Timothy Miller titled "Is Repentance a Change of Mind or Something Different?" (January 27, 2023). In the article, Miller argues that although biblical repentance is a change of mind, in his view it must also include a "radical" outward change of life. Miller quotes Philo in support of his view, in particular when Philo says that repentance means that "a sinless walk must replace the former sinning." But according to that definition of repentance, no one has truly repented (Prov. 20:9; Eccl. 7:20; Rom. 3:10-12, 3:23; 1 Jn. 1:8), and therefore that would mean that Miller himself is not even saved! So Miller's view of repentance is self-refuting. I also noticed that Miller agrees with Wayne Grudem's definition of repentance (see footnote 11 in Miller's article). But similar to Philo's interpretation of repentance, Grudem's view is also unbiblical. For more information see my blog post titled "Free Grace Theology: 6 Ways Grudem Misrepresents Biblical Repentance" (FGFS, December 14, 2019).
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