Repentance is not something new introduced by Christianity. It belongs deeply to Jewish faith and spirituality. What the New Testament brings is not the principle of repentance itself, but its link with the person of the Messiah Jesus and with the outpouring of the Holy Spirit.
1- Repentance in the Old Testament
The idea of returning to God is found everywhere in the Hebrew Scriptures. The prophets constantly call Israel to turn away from its sins:
“Return to me with all your heart” (Joel 2.12).
“Let the wicked forsake his way (...) let him return to ” (Isaiah 55.7).
“Return, rebellious children” (Jeremiah 3.22).
The Hebrew verb shuv (“to return”) expresses this idea of conversion and return to God. Repentance therefore implies a change of conduct and a restoration of the relationship with God.
2- Repentance in Second Temple Judaism
In the first century, repentance (teshuvah) already held a central place in Jewish piety. Prayers, fasts, the Day of Atonement (Yom Kippur) and the Temple sacrifices were linked to the search for divine forgiveness (Leviticus 16.29-34).
The Psalms also express this approach:
“Create in me a pure heart, O God” (Psalms 51.10).
3- John the Baptist was already preaching repentance
Before Jesus, John the Baptist called on Israel:
“Repent, for the kingdom of heaven is at hand” (Matthew 3.2).
His baptism was:
“a baptism of repentance for the forgiveness of sins” (Mark 1.4).
Jesus himself takes up this call:
“Repent and believe the good news” (Mark 1.15).
4- Peter is therefore not merely innovating
When Peter declares:
“Repent, and let each of you be baptized in the name of Jesus Christ” (Acts 2.38),
his Jewish listeners already know the concept of repentance perfectly well. The novelty lies elsewhere:
- forgiveness is now granted in the name of Jesus;
- the crucified and risen Messiah is presented as the foundation of salvation;
- the gift of the Holy Spirit is promised to believers (Acts 2.38-39);
- the new covenant announced by the prophets begins to be fulfilled (Jeremiah 31.31-34; Ezekiel 36.25-27).
5- Repentance in Rabbinic Judaism
After the destruction of the Temple in AD 70, Rabbinic Judaism would continue to give an essential place to teshuvah (“return”). It remains to this day one of the pillars of Jewish spirituality, particularly during the ten days of repentance that precede Yom Kippur.
Conclusion
From a historical and theological point of view, repentance is fully part of Judaism. Peter therefore does not introduce a new concept when he calls his listeners to repent. The novelty of his message lies in the fact that he now presents the Messiah Jesus as the means by which God grants forgiveness of sins and the gift of the Holy Spirit (Acts 2.38). Thus, the apostolic preaching stands in continuity with the call of the prophets of the Old Testament, while giving it its christological fulfillment.