02.14. Repentance

REPENTANCE. lesson text:Luke 13:3-14. memory verse:2 Corinthians 7:10.

Sin is found wherever man abides.

Christ not only designed to save man from sin, but to save him from the penalty of sin as well.

"Sin is lawlessness" (1 John 3:4).

Jehovah, our Creator, gave a law to govern man. A low without a penalty is no law. If a law is just and the penalty equitable, it is right to inflict the penalty on the transgressor. The "lawless" man should be punished.

"The law of the Lord is perfect, restoring the soul" (Psalms 19:7). It is not the province of the creature to make the laws to govern himself. "It is not in man that walketh to direct his steps" (Jeremiah 10:23). Man transgressed the law of the Lord and justice declared it right to execute the law. Law has no mercy. The law says the same thing so long as it is in force. Mercy may be extended to the condemned by the one who has the right, but the law which condemned does not extend mercy.

Jehovah has always desired the salvation of the lost, "not wishing that any should perish, but that all should come to repentance" (2 Peter 3:9) and obtain the mercy he extends. To enjoy the salvation he offers, one must repent.

Throughout the Old Testament ages men were required to repent, and it was necessary for them to comply with this law of Jehovah if they would enjoy his favor. THE PREACHING OF JOHN THE BAPTIST.

John the Baptist denounced sin, and called on the people to repent. "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins" (Mark 1:4), saying, "Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance" (Matthew 3:7-8). "Repent ye; for the kingdom of heaven is at hand" (Matthew 3:2).

JESUS PREACHED REPENTANCE. The ministry of Jesus is marked by the constant cry of repentance. "Repent ye, and believe in the gospel" (Mark 1:15). "Except ye repent, ye shall all in like manner perish" (Luke 13:3). In the Great Commission the Lord demands that people repent (Luke 24:46-49), and the apostles faithfully preached repentance: "Repent ye, and be baptized" (Acts 2:38). "Repent ye therefore, and turn again" (Acts 3:19). "He commandeth men that they should all everywhere repent" (Acts 17:30). "Then to the Gentiles also hath God granted repentance unto life" (Acts 11:18).

Repentance being a command from God, being necessary to life, a condition of the remission of sins, it is important, therefore, that one know what repentance is, else he may never know that he has repented.

REPENTANCE IS NOT SORROW FOR SIN. Should you call for an expression of what repentance is, perhaps the greatest number of replies would be: "Repentance is sorrow for sin."

Though there can be no repentance without sorrow for sin, yet one can sorrow for sin a long time and never repent. You may shed many tears, and feel the lashings of conscience because of your wrongdoings, and not repent. It should be remembered that there are two kinds of sorrow.

SORROW OF THE WORLD. judas. "The sorrow of the world worketh death" (2 Corinthians 7:10). When Judas, who betrayed the Master (Mark 14:43), saw him in the hands of his enemies, condemned to death, his heart was filled with many regrets, the blood money burned his hands, and he cast it at the feet of the priests (Matthew 27:4-5). Judas even confessed his sins, saying: "I have sinned in that I betrayed innocent blood" (Matthew 27:4). His sorrow must have been of the worldly sort; for instead of ending in a reformation of life, it resulted in his hanging himself. "The sorrow of the world worketh death" (2 Corinthians 7:10). rich ruler. A rich young ruler came to Christ (Matthew 19:16-22), inquiring what he must do to obtain eternal life. Having been told what to do, he went a-way sorrowful, for to comply with the conditions he must part with his wealth. There was no repentance in his heart—his sorrow was of the world. "The sorrow of the world worketh death." the drunkard. The drunkard in his sober moments, realizing how he has dishonored himself and brought reproach on his parents and family, knowing the end of such a life, seeing that he is being shunned by his fellows and ostracized from the best society, is filled with sorrow; but he gets drunk again at the first opportunity. His sorrow was of the world. Sorrow is not repentance GODLY SORROW IS NOT REPENTANCE

"Godly sorrow worketh repentance unto salvation" (2 Corinthians 7:10). When Peter was prosecuting the murderers of Christ, they cried out: "Brethren, what shall we do?" (Acts 2:37). There was sorrow in their hearts for the crime they had committed, but they had not repented, as is evidenced by the fact that Peter commanded them to repent (Acts 2:38). "Godly sorrow worketh repentance." The "godly sorrow" is not repentance, but it precedes and is necessary to repentance.

REFORMATION IS NOT REPENTANCE.

Paul preached "to them of Damascus first, and at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance" (Acts 26:20). They were commanded to "turn" to God, but turning to God came after their repentance. "Repent and turn from your idols" (Ezekiel 14:6). Turning from idols, as well as turning from other wicked acts, is certainly a reformation, but this follows repentance.

TWO KINDS OF SORROW.

There is a vast difference between the "sorrow of the world" and "godly sorrow." sorrow of the world. The sorrow of the world worketh death. It is morbid and bitter, leaving one miserable with the goading of conscience, but gives no peace and promises no alleviation. godly sorrow. Godly sorrow has God in it, for it rests on the assurance of divine clemency. Godly sorrow is sweet, cheering, inspiring with holy aspirations. It is wrought by the "goodness of God" (Romans 2:5). Through God’s word you learn how constantly Jehovah has extended his goodness to us to cause us to repent.WHAT IS REPENTANCE?

It is not sorrow; it is not godly sorrow; it is not reformation.

It would be easy to give the meaning of the English world "repent," as it is defined by lexicographers, or to define the word "metanoeo," the corresponding Greek word; but perhaps it will be more satisfactory every way to have just the definition the Lord has given in his word. THE TWO SONS.

"A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not" (Matthew 21:28-30). The first son very positively declined to work in the vineyard, saying: "I will not." Just so long as such was his mental attitude, just so long as his will was opposed to the will of his father, he did not go. The father willed for the son to work in the vineyard; the son willed not to work in the vineyard. Later the son did go and work in the vineyard. Before he labored in the vineyard, what change had taken place in the son? Clearly he would not work in the vineyard so long as his will was opposed to the will of the father; so long as he willed not to labor in the vineyard he did not. But he did go and labor in the vineyard, which is evidence incontrovertible that he changed his will. Jesus says: "He repented himself, and went." (1) He did not go till he repented; (2) he did not go till he changed his will; (3) surely it is plain that repentance is a change of will, and results, always, in a changed life. THE PRODIGAL SON.

"A certain man had two sons: and the younger of them said to his father, Father, give me the portion of thy substance that falleth to me. And he divided unto them his living. And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that country; and he began to be in want. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. But when he came to himself he said, How many hired servants of my father’s have bread enough and to spare, and I perish here with hunger! I will a-rise and go to my father, and I will say unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring the fatted calf, and kill it, and let us eat, and make merry: for this my son was dead, and is alive again; he was lost, and is found" (Luke 15:11-24).

Having reached his majority, the young man, dissatisfied with his limitations and surroundings and the orderings of his father’s house, demanded his part of the estate. It was given him. Leaving home, he spent his money with a free hand. When his financial crisis came and the necessity for work arose, he found employment with a stock farmer. In a country far from home, with his bitter experience and menial position, he reflected on his folly. "He came to himself," and said: "I will arise, and go to my father." "And he arose, and came to his father." (1) The boy willed to leave his father’s home. (2) He came to grief and sorrow. (3) He willed to return to his father’s home. Clearly there was a change in his attitude; his will has undergone a change respecting his course of conduct. There is a new determination within him. (4), He immediately acts in keeping with the changed will. The life always conforms to the will.

Repentance is a change of will which always results in a reformation of life. THE NINEVITES. The Ninevites were a very wicked people (Jonah 1:2). Jonah was sent to warn them of the impending wrath of Jehovah (Jonah 3:2). They believed the preaching of Jonah (Jonah 3:5), humbled themselves in sackcloth and ashes (Jonah 3:5-8), and turned from their evil ways (Jonah 3:10). Christ says of them: "They repented at the preaching of Jonah" (Matthew 12:41). With them there was: (1) Belief of the preaching of Jonah. (2) Sorrow for the rebellious and sinful life. (3) Change of will respecting their conduct, which is repentance. (4) Reformation.

FEAR OF JUDGMENT.

Entering into that which causes repentance is an element of fear. "He commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world" (Acts 17:30-31). "Except ye repent, ye shall all in like manner perish" (Luke 13:3).

FRUITS OF REPENTANCE.

John the Baptist made reference to repentance as a tree, and called on those to whom he preached, to "bring forth fruits worthy of repentance" (Luke 3:8-11). They asked, "What must we do?" and John replied: "He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise." To the publicans he said: "Extort no more than that which is appointed you." To the soldiers he said: "Exhort from no man by violence, neither accuse any one wrongfully; and be content with your wages."

RESTITUTION.

Restitution is a fruit of repentance. A man stole a watch. Before the overt act of stealing there was the determination, the will, to steal the watch. In every case of repentance there is sorrow, godly sorrow, preceding the repentance. Is it possible for there to be sorrow for the theft of the watch if there is no disposition to return it? We have learned that repentance is a change of will as respects wrongdoing. The man willed to take and appropriate the watch, the property of another, thereby depriving the rightful owner of his goods. When he repents he changes his will. This being the case, he no longer wills to deprive the man of his property, and necessarily returns it. Restitution follows in every case of repentance when it is within the power to right the wrong of the past.

One cannot enter heaven with the stolen property of another in his possession.

Some years ago I preached a sermon in Vernon, Texas, on restitution. The next day a man came to me, reciting the following: "Five years ago I bought a five-dollar hat at a store in this town, having it charged. In the fall, when I wished to pay my account, I asked that the merchant give me an itemized statement of my account. In looking over the statement I found that the hat had not been charged, and I persuaded myself that it was no fault of mine that the hat was not charged to me and that I would say nothing to the merchant about it. I paid him the amount the statement called for, making no mention of the hat which he failed to charge."

What does the student think of this case?

Touching the matter of restitution, read Exodus 22:1-4; Leviticus 6:5; Ezekiel 35:15; Luke 19:1-19.

HOW LONG DOES IT TAKE ONE TO REPENT? This question cannot be answered definitely, if the answer is desired in hours and minutes. It will take you just as long to repent as it will take ’you to change your will respecting a sinful life. Some men are quicker in thought and action than others. The Philippian jailer became a Christian within sixty minutes. This included his faith, repentance, and baptism. When Paul and Silas were committed to his charge he thrust them into the inner prison—he did not have enough of the milk of human kindness to lead him to wash their lacerated backs. Later came the earthquake, the sermon by Paul, then his faith, administering to the apostles in washing their backs. In this you see the fruits of repentance.

REPENTANCE IS DEMANDED OF ALL.

Repentance is demanded of each one who sins. Simon, though he was a member of the church, sinned, and he was commanded to repent (Acts 8:13-24). THE ORDER OF REPENTANCE AND FAITH. In the foregoing we have learned that he who will not repent cannot be saved. The Methodists, Baptists, Presbyterians, and some others teach that one is saved the moment he believes— that simultaneous with faith is salvation. To hold this doctrine, and still contend that one must repent or he cannot be saved, they are put to the necessity of contending that repentance comes before faith.

There has been much needless controversy over the order of faith and repentance, for the order can no more be reversed than can be life and death.

Suppose one who teaches that repentance comes before faith goes as a missionary to China. His object is to make Christians out of the Chinese. To that end he preaches to them, telling them that they must have faith in Christ or they cannot be saved. Immediately he adds: "But you cannot believe in God and his Son, Christ, till you repent, and I now call on you to repent of your sins." The Chinaman replies: "What is repentance, and how does one repent, and of what must I repent?" The missionary answers: "You must repent of your sins, repent of having violated the law, you must determine to change your conduct respecting your violations of the law." With some heat the Chinaman replies: "I keep the law; I am a good citizen; I keep the laws of my ancestors and of my country." "O," says the missionary, "I do not mean that. I mean you must be sorry of the sins you have committed against the true and living God, and determine to serve him." In bewilderment the Chinaman replies: "Who is the God to whom you make reference, and why should I serve him?" The missionary replies: "He is the Creator of all things, the Ruler of the universe, and—" But how evident it must be to all that the missionary is trying to lead the Chinaman to believe in God, even before he can explain to him what repentance is, and what it demands. He is wrong in his theory, but his actions come in the natural order.

"Godly sorrow worketh repentance." "The goodness of God leadeth thee to repentance." How can his goodness lead me to repentance if I do not believe in him? Is it not a fact that I must believe in him before I can believe in his goodness to me?

Faith comes by hearing (Romans 10:17). We preach to people that they may hear and believe; but if one must repent before he can believe, there is no sense in preaching to those who have not repented. With those who teach that repentance must come before faith, they should say: "Repent of your sins, and then we will preach the gospel to you."

If you were called on to preach to an infidel, what would your first work be? Would you call on him to repent first, or would you strive to get him to believe on God and his Christ? In attempting to prove that repentance comes before faith, the following scriptures are brought into service: "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel" (Mark 1:15). "John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus" (Acts 19:4). "Testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). The Jews, who were God’s children under the first covenant, were taught to "repent and believe the gospel," to repent and believe on him that should come. When you remember that they were God’s children, that they were in covenant relationship with him, but had broken the law, had sinned against Jehovah, and to this people, this people who believed in God, the message came: Ye have sinned against Jehovah, in whom you believe; and now, if you would be saved, repent of the sins you have committed against him, and by faith accept Christ, and you will be forgiven. Necessarily their repentance was to be directed toward Jehovah, against whom they had sinned. So Paul testified to the Jews and Greeks—people who believed in Jehovah and had sinned against him—that they must repent of the sins they had committed against him, and; now that Jesus has been crowned as King, they must have faith in him if they would be saved. No one repents till he has sufficient faith to realize that he has sinned against Jehovah. The goodness of God leads to repentance (Romans 2:4), but that is true only when one believes in God and his goodness. DID PETER COMMAND THOSE WITHOUT FAITH TO BE BAPTIZED? If repentance comes before faith, then Peter commanded people who did not have faith to be baptized; for, when on the day of Pentecost the people cried, asking what to do, Peter replied: "Repent ye, and be baptized" (Acts 2:38). If these people were not believers at the time the command was delivered to them, it must follow that those without faith were commanded to be baptized. The truth, as all who read the Bible know, is: Peter had discoursed to these people, they had been led to believe what he preached, as is evidenced by the fact that they cried out, asking what to do. To these anxious inquirers to whom Peter had preached, these folk who believed, Peter said: "Repent ye."

* * * TOPICS FOR INVESTIGATION AND DISCUSSION.

• Restitution.

• Repentance of the Ninevites.

• Self-Justification Instead of Repentance.

• "If I Have Sinned"—A Sham Repentance.

• Self-Examination an Aid to Repentance.

QUESTIONS

Illustrate by missionary in China.