Some time before the close of the ministry2 of Jesus, there occurred at Jerusalem two unfortunate incidents, both of which served to give Jesus an opportunity to preach one of the fundamental doctrines4 of the Gospel. Pilate, the Roman governor had undertaken to construct some great conduits to supply Jerusalem with a better and a larger supply of sweet water. The venture was apparently5 both difficult and costly6; and he derived7 no support from the people, whom he hated, and who hated him and all pagan rule in return.
One day a serious accident happened. Connected with Pilate's undertaking8, apparently, was a large tower on the top of Ophel, opposite Siloam. This tower fell, without warning, and buried in the ruins eighteen men who had been working on it. Of course, the people held the accident to be the judgment9 of God upon the men who had helped in the sacrilegious labor10. Then Pilate fell short of funds. To defray the expenses of the enterprise, the irreverent Pilate resorted to the temple, and ruthlessly appropriated a part of the treasures of the temple. These treasures amounted to vast sums derived from the temple dues voluntarily paid by Jews all over the world. Naturally, the people became enraged11, and rose in rebellious12 demonstration13 against the governor. Incited14 by their priests and rabbis, the mob stormed Pilate's residence, and demanded that the work on the water system be abandoned. They railed against him, the Roman {120} governor, and hinted at sedition15. Pilate became in his turn indignant. He sent a large number of soldiers, dressed in plain clothes and armed only with heavy clubs, who surrounded the mob, and beat them so remorselessly that great numbers of them were killed. The soldiers pressed the mob to the very temple, then entered the holy precincts of the temple itself, and there slew16 many of the poor pilgrims who were killing17 their own sacrifices. Their blood was mingled18 with the blood of the beasts they were preparing for sacrifice, and thus, according to the law, the House of God was polluted. The news of this outrage19 spread throughout Palestine. The country was filled with indignation. In Galilee, the feeling was particularly strong, for the men who had been slain20 were Galileans.
The necessity of repentance22.
Jesus was journeying at this time in the province of Perea, expounding23 His teachings to great multitudes that followed Him. When news of the disasters in Jerusalem reached them, these multitudes were stirred by the wildest kind of excitement. They were particularly indignant at the murders in the temple. As for the eighteen men buried under the tower, and the Galileans slain in the tumult24, the people accepted their death, in characteristic Jewish fashion, as the judgment of God for sins committed. But the pollution of the temple could not be overlooked. So there grew up a strong feeling for a national uprising to avenge25 the unprecedented26 evil.
But Jesus did not approve of their sentiment; neither did He believe that those who had suffered in these two calamities27 were especially sinful. He seized the {121} opportunity, therefore to preach to the multitude the necessity of repentance on the part of everyone, and to correct the notion that a calamity28 of any kind is necessarily the judgment of God. "There were present at that season," writes the historian Luke, "some that told Him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay29: but, except ye repent21, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish."
The barren fig30 tree.
"He spake also this parable31: a certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold32, these three years I come seeking fruit on this fig tree, and find none: cut it down: why cumbereth it the ground? And he answering said unto Him, Lord, let it alone this year also, till I shall dig about it, . . . . and if it bear fruit, well: and if not, then after that Thou shalt cut it down."
Repentance a fundamental doctrine3.
As always, Jesus presented very clearly the doctrine He wished the people to learn to understand. For nearly three years. He had Himself ministered to His people. Yet, He could find no fruits of repentance. In the long-suffering of God, the people would be spared yet a little while. But their end was inevitable33. Unless they should {122} repent, they should all perish, even as did the Galileans, and the eighteen men buried under the tower at Siloam. And this doctrine of repentance was fundamental in the ministry of Jesus. First, John had come, crying in the wilderness34 of Judea, "Repent ye: for the kingdom of heaven is at hand." Then Jesus Himself had gone to Galilee, after John had been put into prison, and had preached, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." And when He sent out the twelve apostles two and two. He instructed them to preach everywhere that men should repent.
Jesus's exclamation35 against the wicked.
That the people did not observe the word of Jesus is, however, very evident from the way in which He upbraided37 them, and pointed38 out to them that the lot of the wrongdoers who repented39 would in the end be better than that of the selfrighteous who repented not. "But whereunto shall I liken this generation?" exclaimed Jesus one day. "It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented40. For John came neither eating nor drinking, and they say, he hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous41, and a winebibber, a friend of publicans and sinners. . . . Then began He to upbraid36 the cities wherein most of His mighty42 works were done, because they repented not. Woe43 unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have {123} repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted44 unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee."
Repentance a universal principle.
It is evident, then, that in the teaching of Jesus, repentance from evil is absolutely necessary if one would enjoy the blessings46 of the Lord. This is so self-evident a truth that it should not be necessary to state it. In all the affairs of life—in business, in politics, in the industries, in science, in art, in war, in what not—repentance is a fundamental principle of true success. In our daily work we are accustomed to calling our wrongdoings mistakes; but we have to correct those mistakes before we can achieve the end for which we are working. Sometimes the mistakes we make are of such a nature that we cannot correct them. Then we have to begin over again, and have to try to avoid those serious mistakes; but the memory of those mistakes remains47 with us forever, and the waste, or loss, or suffering, caused by them can never be made right. In the great world war now raging, many costly mistakes have been made. Officers and men have often been forced to repent; and many men, because they have violated their orders, have lost their lives. For them, repentance in this life has been made impossible. So it will be also with those who persist in evil. The day {124} will come when they will be taken away suddenly. Then the opportunity to repent in this life will be lost. Jesus would have us repent here and now, and devote ourselves to works of righteousness that we may gain eternal life.
Things of which to repent.
But of what would Jesus have us repent? The learned apostle, Paul, who, it seems, understood perfectly48 the spirit of Christ's teachings, which to wrote certain instructions to the Ephesians which reveal exactly what kind of men Jesus would have us be. Malice49, dishonesty, immorality50 in thought or word or deed—these things unfit a man for an inheritance in the kingdom of God. Paul expresses the doctrine, in part as follows:
"This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated51 from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling, have given themselves over unto lasciviousness52, to work all uncleanness with greediness. But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt53 according to the deceitful lusts54; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not; let not the sun go down upon your wrath55: {125} Neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying56, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."
The service principle of the Gospel.
This is the true spirit of the Gospel of the Lord, Jesus Christ. Those who would hold membership in His Church, and receive the blessing45 of His love and redeeming57 sacrifice, must have faith in Him, then they must add to their faith works. And the first bit of work to be done is to repent of all evil—repent "after a godly manner," as Paul says, which will lead to salvation58. Thus repentance becomes the second fundamental principle of the Gospel. And "by this," said Jesus to the great American prophet, "ye may know if a man repenteth of his sins. Behold, he will confess them and forsake59 them."
THE REFERENCES
Luke 13:1-9. Mark 6:7, 8.
Matt. 5:1-2. Matt. 11:16-24.
Mark 1:14, 15. Eph. 4:17-32.
Doc. and Cov. 58:43.
{126} THE QUESTIONS
1. How did the Jews explain suffering of any kind, and calamity?
2. What did Jesus say about the death of the men under the tower, and of the Galileans?
3. Interpret the parable of the barren fig tree.
4. What did both John and Jesus say to the people?
5. What do we learn from Jesus's exclamation against the cities where His greatest works had been done?
6. How is repentance a fundamental principle in our daily work?
7. Of what does Jesus want people to repent?
8. How is repentance the second principle of the Gospel?
9. Of what does true repentance consist?
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1
irreverence
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| n.不尊敬 | |
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ministry
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| n.(政府的)部；牧师 | |
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doctrine
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| n.教义；主义；学说 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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costly
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| adj.昂贵的，价值高的，豪华的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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8
undertaking
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| n.保证，许诺，事业 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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rebellious
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| adj.造反的，反抗的，难控制的 | |
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demonstration
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| n.表明，示范，论证，示威 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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sedition
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| n.煽动叛乱 | |
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16
slew
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| v.（使）旋转；n.大量，许多 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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repentance
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| n.懊悔 | |
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23
expounding
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| 论述，详细讲解( expound的现在分词 ) | |
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24
tumult
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| n.喧哗；激动，混乱；吵闹 | |
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avenge
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| v.为...复仇，为...报仇 | |
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unprecedented
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| adj.无前例的，新奇的 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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29
nay
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| adv.不；n.反对票，投反对票者 | |
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fig
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| n.无花果(树) | |
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parable
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| n.寓言，比喻 | |
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32
behold
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| v.看，注视，看到 | |
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33
inevitable
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| adj.不可避免的，必然发生的 | |
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34
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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exclamation
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| n.感叹号，惊呼，惊叹词 | |
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36
upbraid
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| v.斥责，责骂，责备 | |
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upbraided
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| v.责备，申斥，谴责( upbraid的过去式和过去分词 ) | |
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pointed
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| adj.尖的，直截了当的 | |
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repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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40
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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41
gluttonous
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| adj.贪吃的，贪婪的 | |
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42
mighty
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| adj.强有力的；巨大的 | |
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43
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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44
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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45
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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47
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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48
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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49
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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immorality
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| n. 不道德, 无道义 | |
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alienated
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| adj.感到孤独的，不合群的v.使疏远( alienate的过去式和过去分词 )；使不友好；转让；让渡（财产等） | |
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lasciviousness
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53
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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54
lusts
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| 贪求（lust的第三人称单数形式） | |
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55
wrath
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| n.愤怒，愤慨，暴怒 | |
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56
edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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redeeming
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| 补偿的，弥补的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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