Jesus Calls for Repentance

GOLDEN TEXT: “I tell you, Nay: but, except ye repent, ye shall all likewise perish.” —Luke 13:5

LUKE 13:1-9, 31-35

THE principal thought conveyed in the first five verses of our lesson is that those upon whom calamity falls are not necessarily greater sinners than others who go through life without special difficulty. Little or nothing is known concerning the background of the two illustrations which Jesus uses in this connection. What is meant by Pilate mingling the blood of certain Galileans with their sacrifices, we do not know. Nor do we have any further information concerning the falling of the “tower of Siloam” than is contained in this one reference to it.

These details are not important. What is important is the fact that all mankind by inheritance are sinners, and under condemnation to death, and that the first step back to harmony with God is repentance. Paul, in his sermon on Mars’ Hill, informs us that now “God commandeth all men every where to repent.”—Acts 17:30

For one to recognize that he is a sinner, repent, and ask God for forgiveness is a wonderful evidence of sincerity and desire to please God and do his will. That God greatly appreciates this is brought out by Jesus in his Parable of the Pharisee and the Publican, who went up to the temple to pray. The publican “smote upon his breast, saying, God be merciful to me a sinner.” Jesus said, “I tell you, this man went down to his house justified.”—Luke 18:13,14

The Jewish nation was in a more responsible position before God than the Gentile world. The whole world is under condemnation to death, not because all are willful sinners, but, being born imperfect, they share the death condemnation which came upon Adam. The Israelites however, were in a different category. Paul wrote, “Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression.” (Rom. 5:14) Through Moses, God gave the Israelites his Law, which they all agreed to obey. Their failure to obey, therefore, brought them under special condemnation.

It is true that regardless of how hard they may have tried, the Israelites could not have kept God’s Law perfectly. But their heart attitude was tested by the opportunity which was given to them to try. In this respect they were in the same position as Adam, the difference being that Adam could have rendered perfect obedience had he willed to do so. Therefore his sin was willful.

Jesus’ parable of a fig tree planted in a vineyard, which for three years failed to bear figs, seems to represent God’s long-suffering mercy. The dresser of the vineyard asked that another chance be given to the fig tree before a final decision was reached. The fig tree is used in the Scriptures as a symbol of the Jewish nation. Apparently the final chance was given to the nation to show a fruitage of righteousness and obedience by the coming of the Messiah. They had failed, and already the axe had been laid to the roots of this “tree.”—Matt. 3:10

Verses 31-35 of the lesson reveal the tragedy which came upon the nation because of the people’s failure to repent and accept the Messiah. After scorning the warning of the Pharisees to flee from the clutches of Herod, telling them in effect that his life was in the hands of his Father, and that nothing could hinder the full accomplishment of the divine purpose in him, Jesus addressing the nation as Jerusalem, said:

“O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth her brood under her wings, and ye would not! Behold, your house is left unto desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.”

The expression, “Blessed is he that cometh in the name of the Lord” is quoted from Psalm 118:26. Verse 22 of the psalm refers to the “stone which the builders refused.” This is a prophecy of the rejection of Jesus by the nation of Israel. But Jesus understood that later, at the time of his second presence, those who rejected him would recognize and accept him.

It will be then, as Paul shows, that “There shall come out of Sion [the spiritual phase of the kingdom] the Deliverer, and shall turn away ungodliness from Jacob.” (Rom. 11:26) This is the Lord’s covenant with them when he takes away their sin, Paul explains. His reference is to the covenant promised in Jeremiah 31:31-34.

Then “all Israel” shall be saved, Paul assures us. Not all the individuals in Israel were equally guilty in their rejection of their Messiah. But, explains Paul, “God hath concluded them all in unbelief, that he might have mercy upon all.” So we are glad that the casting off of Israel meant only their loss of certain kingdom opportunities, not the loss of salvation. “O the depth of the riches both of the wisdom and knowledge of God.”—Rom. 11:32,33

QUESTIONS

Do calamities upon individuals indicate that they are greater sinners than others?

What caused the Jewish nation to be in a different position before the Lord than, Gentiles?

Did Israel’s casting off by Jesus at his first advent mean that they had lost all opportunity for salvation?

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