Commentaries:
The original words in the Hebrew and Greek from which "repent" and "repentance" are translated, mean to turn, to change direction. And true repentance is exactly that. It is a complete about-face from disobedience toward God to obedience, love, and cooperation with Him.
True "repentance" is coming to a full realization that we have rebelled against our Maker—against His way and His righteous law. It means that we come to abhor ourselves for our self-willed, rebellious, sinful past. We must be truly broken up and ready now, with God's help, to bury our old natures, quit sinning, quit rebelling, and submit to God with all our hearts.
The time of repentance is the crisis of your life. It is the turning point in your entire destiny!
When we are finally brought to real repentance, we mean business. We are ready, in every phase of our lives, to say: "Yes, Lord. Your will be done." In real repentance, we have become completely sick and tired of our own selfish ways. We are truly sorry for our sins—and we are ready and willing to make a permanent change. We are now ready to "turn around and go the other way"—God's way.
Learning this great lesson of our own helplessness, misery and inadequacy apart from God is a vital step toward attaining the real purpose of our lives. Once we have learned this, our Creator can begin the process of creating spiritual character in us by placing within us His Holy Spirit—His nature—that will give us the spiritual power to conquer and overcome the inordinate Satan-inspired pulls of the mind and flesh.
What Is Real Repentance?
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Repent means "to think differently after." It signifies a change of mind strong enough to produce both regret and change of conduct. Marvin R. Vincent defines it as, "Such a virtuous alteration of the mind and purpose as begets alike virtuous change of life and practice" (Word Studies of the New Testament, vol. 1, p. 23). The only way that we will change our minds is when we allow ourselves to believe something different from what we formerly believed.
John W. Ritenbaugh
Separation and At-One-Ment
In Luke 13:1-5, Jesus took advantage of two local tragedies to make the point that, in a major way, all sins and all sinners are equal. The incident of the collapsed tower was in all likelihood a time-and-chance accident. However, Jesus alluded to those who died as being sinners, and He implied that those in His audience were also sinners who deserved to die—and would, unless they repented.
What is interesting is a possible reason why Jesus responded as He did to their report of Pilate's action. He seems to have detected in their attitude that they thought that those killed by Pilate deserved to die! The victims were sinners who "got what was coming to them," implying that they themselves were righteous. Jesus' replies that they were just as guilty as those who died! Someone's sudden and violent death is not proof that he is particularly more wicked than others.
Jesus' point is that, while it is not our responsibility to judge the degree of sinfulness of those who die suddenly and violently, it presents us with a golden opportunity to meditate on the state of our character and standing before God. We may be in just as much danger as those we regard as being very wicked!
We live in a world that is given to extremes of judgment. One extreme is to call victims of a random tragedy "innocent," when the Bible shows no such human being exists. They are only innocent of causing the calamity that brought about the sudden end of their life. The other extreme is that human nature has a propensity to judge that those killed in such a circumstance were in reality great and wicked sinners who got what they deserved. This suggests that those making this determination are in good standing with God.
Ours is a topsy-turvy world. We desire with all our being for things to go "right." We want good to be rewarded and evil to be punished. But we find in places like Psalms 37 and 73 that evil men often prosper, live in peace in lovely homes, wear fine clothing, are surrounded by their families, receive acclaim and honors within the community, and die at a good old age. Conversely, the righteous suffer afflictions, are unappreciated, persecuted, demeaned, dishonored, reviled, scattered, and perhaps even cut off in the prime of life!
Some things involving life, judgment, and the out-working of God's purpose are simply beyond our knowing. We also have a very difficult time correctly judging the intent of another person's heart. Thus, God cautions us to be careful.
But He expects us to be able to judge the intent of our own heart correctly. We should know what is going on inside. So often, though, even in this we allow ourselves to deny the evil of our own motivations. We proudly justify ourselves by thinking, "God won't mind. It's just a 'little' sin that won't hurt anybody. And, besides, I need to do this." Is there really innocence in this kind of thinking?
John W. Ritenbaugh
Innocent Victims?
The problem of human suffering and sin raises serious questions, and in His reply to such a question, Jesus' speaks of repentance and judgment (Luke 13:1-5). He continues with the Parable of the Barren Fig Tree (verses 6-9), which refers to tragedy among the Galileans (verse 1). History fails to record the exact incident, but the revolutionary activities of that time made anything possible. Galileans, says Josephus, were especially susceptible to revolt.
In His discussion, Jesus does not attribute tragedy or accident directly to any person's sin as the Jews did—instead, He affirms the sinfulness of everyone. A person who flagrantly sins can expect judgment to come eventually, though it may be long delayed (Ecclesiastes 8:11-13). Victims of calamity die physically, but anyone who does not repent faces spiritual death.
Martin G. Collins
Parable of the Barren Fig Tree
Other commentary entries containing this verse:
Luke 13:1-5
Luke 13:1-5
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