Repentance is given to the elect alone

Revelations 2:20-22 is not a proof text for common grace; nor is it for God's favour for all individuals whether elect or reprobate. But rather God gave Jezebel space to repent. She did not. Repentance is a gift from God. If God wanted Jezebel to repent he would have done so. Scripture says that Repentance is a gift from God. It is something God does - Acts 16:14, Haggai 1:14, Ezra 6:22. Unless God gives us repentance we will not do return - Jeremiah 31:18-19. Also read Psalm 40:6, 119:18, 143:11; 1 Samuel 10:9, Job 23:16.

Repent and Believe are the parts of Conversion

"In Mark 1:15 Christ says, 'Repent, and believe in the gospel.' In the first part he denounces our sins, in the latter part he consoles us and shows us the forgiveness of sins. For to believe in the Gospel is not to have the general faith that even the demons have (James 2:19), but, in the true sense, to believe that for Christ's sake the forgiveness of sins has been granted us; this is revealed in the gospel." - The Apology of the Augsburg Confession, Article 7. Penitence, pg. 187-188

Who are the true Christians?

"Here you ask, 'Who are the Christians and where does one find them?' Answer: There are not many of them, but they are everywhere, though they are spread thin and live far apart, under good and bad princes. Christendom must continue to the end, as the article of the creed says, 'I believe one holy Christian church.' So it must be possible to find them. Every pastor and preacher ought diligently to exhort his people to repentance and to prayer. They ought to drive men to repentance by showing our great and numberless sins and our ingratitude, by which we have earned God's wrath and disfavor, so that he justly gives us into the hands of the devil and the Turk. And so that this preaching may work the more strongly, they ought to cite examples and sayings from the Scriptures, such as the flood [Gen. 7:1-24], Sodom and Gomorrah [Gen. 19:24-28], and the children of Israel, and show how cruelly and how often God punished the world and its lands and peoples. And they ought to make it plain that it is no wonder, since we sin more grievously than they did, if we are punished worse than they.
This fight must be begun with repentance, and we must reform our lives, or we shall fight in vain; as the prophet Jeremiah says in chapter 18 [:7-8], 'If at anytime I declare concerning a nation or a kingdom that I will pluck up and break down and destroy it, and if that nation concerning which I have spoken turns from its evil, I will repent of the evil that I intended to do it.' And again, 'And if at any time I declare concerning a nation or a kingdom that I will build and plant it, and if it does evil in my sight, not listening to my voice, then  I will repent of the good which I had intended to do it. Now, therefore, say to the men of Judah and to the inhabitants of Jerusalem, Behold  I am shaping evil against you and devising a plan against you. Return, every one of you and amend your ways and your doings [Jer. 18:9-11]. We may apply these words to ourselves, for God is devising evil against us because of our wickedness and is certainly preparing the Turk against us, as he says in Psalm 7[:12-13], 'If a man does not repent, God will whet his sword; he has bent and strung his bow; he has prepared his deadly weapons.'" - Martin Luther, Selected Writings volume 4, On War Against the Turks, Pg. 18 - 19

Bring forth a new set of beliefs

Luke 3:8 says to bring forth fruits worthy of repentance. What does Luke mean? He clarifies it with an additional statement "and begin not to say within yourselves". Fruit doesn't mean works such as walking an old lady down the street. Fruit means the result of something; in this case the result of repentance is a set of new adopted beliefs that are believed. 

The Gospel alone is the standard

To walk in the light is not something about the measure of or quality of our works but rather is about the minds conversion to reject the self-righteous way to gain acceptance with God and to accept that only way which God has declared or revealed in His word what gains the elect sinner's acceptance before God - the righteousness of Christ alone imputed. This is what it means to repent and believe.
To repent from dead works is to believe and confess the true gospel as the only grounds of acceptance before God. A sinner is made right with God by no other way than the life, death, and resurrection of Jesus Christ alone. It is by his work alone the elect sinner lives. Christ died to save his people from their sins and that he will do because he died for them and has appeased the wrath of God on their behalf.
The gospel is the only means of the elect's salvation. To walk in Christ therefore is to accept the gospel as the truth and ground of salvation. This is what James means when he says faith without works is dead. We are to walk in the truth, to build our home on the rock of his word, to therefore believe in Him as the author and finisher of the faith.

God's thoughts are not our thoughts but that does not mean we cannot think God's thoughts after Him

"As for Deuteronomy 29:29, Matthew 11:27, Luke 10:22, and John 1:18, 6:46 (see v. 45), these verses actually teach that human beings can know God and his thoughts truly to the degree that he reveals himself in his spoken word. Finally, Isaiah 55:8-9 far from depicting 'the gulf which separates the divine knowledge from human knowledge,' actually holds out the real possibility that people may know God's thoughts and urges them to turn away from their own thoughts and to learn ...God's thoughts from him. In 55:7 God calls upon the wicked man to forsake his way and thoughts. Where is he to turn? To the Lord, of course (55:6-7). Why should he forsake his way and thoughts? 'Because,' says the Lord, 'my thoughts are not your thoughts, neither are your ways my ways' (55:8). The entire context, far from affirming that God's ways and thoughts are beyond the capacity of humans to know, on the contrary, expressly calls upon the wicked man to turn away from his ways and thoughts and to seek God's ways and thoughts. In doing so, the wicked man gains ways and thoughts which, just as the heavens transcend the earth, transcend his own. Far from teaching that an unbridgeable gulf exists between God's thoughts and our thoughts, these verses actually call upon the wicked man, in repentance and humility, to seek and to think God's thoughts after him." - Robert Reymond, A New Systematic of the Christian Faith, Pg. 101 2nd ed.

Return to me and I will return to you

"The Papists allege this passage in defense of free-will; but it is a most puerile sophistry. They say that the turning of God to men is the same as their turning to him, as though God promised the grace of his Spirit as a help, when men anticipate him. They imagine then that free-will precedes, and then that the help of the Spirit follows. But this is very gross and absurd. The Prophet indeed means that God would return to the Jews; for he shows that God would in every respect be a father to them, when they showed themselves to be dutiful and respectful children. We must therefore remember that God does not here promise the aid of his Spirit to assist free-will, and to help the efforts of man, as these foolish and senseless teachers imagine, but that he promises to return to the Jews to bless them. Hence the return of God here is nothing else than the prosperity which they desired; as though he had said -- 'Fear me from the heart, and ye shall not labor under hunger and thirst; for I shall satisfy you, as neither your fields nor your vines shall hereafter disappoint your hopes. Ye shall find me most bountiful, when ye deal with me in a faithful manner.' This is the meaning.We must further bear in mind, that, according to the common usage of Scripture, whenever God exhorts us to repentance, he does not regard what our capacity is, but demands what is justly his right. Hence the Papists adopt what is absurd when they deduce the power of free-will from the command or exhortation to repent: God, they say, would not have commanded what is not in our power to do. It is a foolish and most puerile mode of reasoning; for if everything which God requires were in our power, the grace of the Holy Spirit would be superfluous; it would not only be as they say a waiting-mind, but it would be wholly unnecessary; but if men need the aid of the Spirit, it follows that they cannot do what God requires of them. But it seems strange that God should bid men to do more than what they can. It seems so indeed, I allow, when we form our judgment according to the common perception of the flesh; but when we understand these truths -- that the law works wrath -- that it increases sin -- that it was given that transgression might be made more evident, then the false notion -- that God requires nothing but what men can perform, comes to nothing. But it is enough for us to know, that God in exhorting us to repentance requires nothing but what nature dictates ought to be done by us. Since it is so, however short we are in the performance, it is not right to charge God with too much strictness, that he demands what is beyond our power." - John Calvin, Commentary on Zechariah


We are God's creatures and God has the right to command whatever he so pleases for us to do though we cannot attain to it.

Conversion is a work of God alone

"It is necessary, on the other hand, to consider the remedy of Divine grace, by which the depravity of nature is corrected and healed. For since the Lord in the assistance which he affords us, bestows on us that which we need, an exhibition of the nature of his work in us will immediately discover the nature of our necessity. When the Apostle tells the Philippians, that he is 'confident that he which hath begun a good work in them will perform it until the day of Jesus Christ;' by the beginning of a good work he undoubtedly designs the commencement of conversion, which takes place in the will. Therefore God begins the good work in us by exciting in our hearts a love, desire, and ardent pursuit of righteousness, or, to speak more properly, by bending, forming, and directing our hearts toward righteousness, but he completes it, by confirming us to perseverance. That no one may cavil, that the good work is begun by the Lord, inasmuch as the will, which is weak of itself, is assisted by him, the Spirit declares in another place how far the ability of the will reaches, when left to itself. 'a new heart also,' says he, 'will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes.' Who will assert that the infirmity of the human will is only strengthened by assistance, to enable it efficaciously to aspire to the choice of that which is good, when it actually needs a total transformation and renovation?" - John Calvin, Insistutes, 2. 3. 6.

Turn to God does not mean we by our own will turn to Him

"Our more subtle adversaries cavil at all these testimonies, because there is no impediment, they say, that prevents our exerting our own ability, and God assisting our weak efforts. They adduce also passages from the Prophets, where the accomplishment of our conversion seems to be divided equally between God and us. 'Turn ye unto me, and I will turn unto you' What assistance we receive from the Lord has already been shown, and needs not to be repeated here. I wish only this single point to be conceded to me, that it is in vain to infer our possession of ability to fulfill the law from God's command to us to obey it; since it is evident, that for the performance of all the Divine precepts, the grace of the Legislator is both necessary for us, and promised to us; and hence it follows that at least more is required of us than we are capable of performing. Nor is it possible for any cavils to explain away that passage of Jeremiah, which assures us, that the covenant of God, made with his ancient people, was frustrated because it was merely a literal one, and that it can only be confirmed by the influence of the Spirit, who forms the heart to obedience. Nor does their error derive any support from this passage: 'Turn ye unto me, and I will turn unto you' For this denotes, not that turning of God in which he renovates our hearts to repentance, but that in which he declares his benevolence and kindness by external prosperity; as by adversity he sometimes manifests his displeasure. When the people of Israel, therefore, after having been harassed with miseries and calamites under various forms, complained that God was departed from them, he replies that his benignity will not fail them if they return to rectitude of life, and to himself, who is the standard of righteousness. The passage, then is miserably perverted, when it is made to represent the work of conversion as divided between God and men. We have observed the greater brevity on these points, because it will be a more suitable place for this argument when we treat of the Law." John Calvin, Institutes. 2. 5. 9.