I always appreciate young people who desire to do right. The potential for doing much good for a longer time in the service to God is much greater when a young man or woman decides to become a Christian. There are other reasons also (see Eccl. 12:1-7).

Occasionally, a young person will ask to be baptized--a young person I might believe is not yet accountable. After commending him or her for the desire to do right, generally a few questions will clarify whether that young man or woman is too young. The question forming the title for this article is one of those. If a young person (or old for that matter) doesn't know what it means to repent, he is not ready to be baptized, since repentance is a prerequisite or condition one must meet in order to become a Christian (Luke 24:4647; Acts 2:38).

The word "repent" means "to change one's mind or purpose, always, in the N. T., involving a change for the better,…"(Vine, Dict. Of N. T. Words) However, more is involved than only a change of mind.

One of the best explanations I ever read on the subject is found in J. W. McGarvey's comments on Acts 3:19, where Peter told Jews to "Repent ye therefore, and be converted, that your sins may be blotted out." Please read his entire comment that follows. It is thorough.

"The more prevalent conception of repentance is godly sorrow for sin; but according to Paul, godly sorrow for sin stands related to repentance as cause to effect. 'Godly sorrow,' he says, 'worketh repentance unto salvation, a repentance which bringeth no regret.' He says further to the Corinthians: 'Now I rejoice, not that ye were made sorry, but that ye were made sorry unto repentance'(II Cor. 7:8-10). These remarks show that it is godly sorrow that brings men to repentance; and the last implies that there may be sorrow for sin without repentance. The same distinction is implied in commanding those on Pentecost who were already 'pricked in the heart' to repent. It is illustrated in the case of Judas, who experienced the most intense sorrow for sin; but instead of working repentance, it drove him to suicide.

"The fact thus made clear, that repentance is a result of godly sorrow for sin, has led some critics to suppose and to teach, that repentance means reformation of life, seeing that this is a result of the sorrow in question. But while reformation does result from sorrow for sin, the Scriptures furnish clear evidence that it is distinguished from repentance. Confounding the two terms would make the passage before us a piece of tautology (needless repetition of an idea; a redundancy--p.a.o.); for when Peter says, 'Repent and turn,' the idea of reformation is involved in the word turn; and if repent meant to reform, then the command would be nothing more than reform, and reform. John the Baptist, in requiring the people to 'bring forth fruits worthy of repentance,' distinguished between repentance and the deeds of a reformed life, by referring to the latter as the fruits of the former. With him reformation is the fruit of repentance, and not its equivalent. When Jesus speaks of repenting seven times a day, he certainly means something different from reformation; for this would require more time. Again, when Peter required those on Pentecost to repent and be baptized, if by repent he had meant reform, he would have given them time to reform before baptizing them, instead of baptizing them immediately. Finally, the original term is sometimes used in connection with such prepositions as are not suited to the idea of reformation. For instance, in II Cor. 12:21, it is said, 'Many have not repented of the uncleanness and fornication and lasciviousness which they have committed.' Men do not reform of their evil deeds; and the original preposition in this case will not admit of a rendering that will suit the term reform.

"Seeing now that repentance results from sorrow for sin, and leads to reformation of life, we can have no further difficulty in ascertaining what it is; for the only result of sorrow for sin which leads to reformation is a change of the will in reference to sin. The primary meaning of the Greek word… is a change of the mind; and in this sense it is used when it said that Esau 'found no place for repentance, though he sought it carefully with tears."(Heb. 12:17) What he sought was a change in his father's mind with reference to the blessing already bestowed on Jacob. Here the desired change was not a change from sin; for Isaac had committed no sin in conferring the blessing on Jacob; consequently, the word in this instance ought to be translated, not repentance, but change of mind. If the change of will designated by the word is not a result of sorrow for sin, but of some considerations of mere expediency, it is not the repentance required; and if it stop short of reformation of life on the part of the penitent, it falls short of the blessings here promised by Peter. Repentance, then, fully defined, is a change of will caused by sorrow for sin, and leading to a reformation of life." (New Commentary on Acts of Apostles, pp. 59-61.)

Judas and Peter vividly illustrate the difference between unacceptable repentance and true, whole-hearted repentance that leads to salvation. When Judas saw that things were not turning out well for Jesus during His trial, he "repented himself, and brought again the thirty pieces of silver to the chief priests and elders, and went and hanged himself"(Matt. 27:3-5). Judas repented only to the degree that he was sorry Jesus was going to die. Trying to reverse the matter, he brought back to the chief priests and elders the blood money he had taken to betray Him. However, when that did not work, he went out and hanged himself. Luke said, "that he might go to his own place."(Acts 1:25) From all indication the place he went was not good!

On the other hand, perhaps just an hour or so before and during the trial of Jesus, Peter denied that he even knew the Lord, and cursed and swore to try to bolster that claim! (Mk. 14:71). While he yet spoke, "the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the cock crow this day thou shalt deny me thrice. And he went out, and wept bitterly" (Luke 22:61-62). His weeping indicated his sorrow for his sin, which is a part of repentance. But if the story had ended with Peter's tears, he still would not have repented "unto salvation" (II Cor. 7:10).

Peter's subsequent life illustrates what "repentance unto salvation" is. He picked himself up sufficiently to the point that he was back among the "eleven" apostles waiting for the promise of the Holy Spirit after Jesus' ascension into heaven (Acts 1:13). His preaching and good life as recorded through Acts indicates that he changed his mind and will about his sins which was brought about by his godly sorrow over them, and was followed by a reformation of life.

Some today are more like Judas than Peter. They are sorry they get caught in sins, but are not sorry they sinned. This is not repentance.

Some sin, are sorry about how things turn out, and stay in a state of remorse, morose, and are sometimes bitter toward brethren.

When people reform their lives as bro. McGarvey says, because "of some considerations of mere expediency," that likewise is not repentance. Some learn that their smoking can cause lung cancer, and drinking often leads to cirrhosis of the liver along with other problems. Because of a desire to live longer, they cease using both. But is this repentance? If one doesn't believe they are sins, he has not repented. He has simply changed his "lifestyle" for other reasons. However if one understands that based on I Cor. 6:19-20, Rom. 12:1-2, and I Pet. 1:6, smoking is condemned, and based on Gal. 5:21, I Cor. 5:11, and I Pet. 4:3 drinking is condemned, and he changes his mind and lifestyle because of this, he has repented!

Overheard in an argument between two brethren, one said, "When bro. ------ repents, I'll repent!" It is certain that godly sorrow did not prompt that statement. Neither did a changed mind and will brought about by godly sorrow. Could one imagine a "reformation of life" following such a comment? The brother likely confused confession of sins with repentance!

Then there is the problem of people who have been baptized seemingly longing to continue in past sins to which they allegedly "died"(Rom. 6:2). "Well, before I became a Christian I could…., but now I can't," said in such a way that they are sorry all right, sorry they can't go back in them! One would question if they ever repented! Jude said we are to hate "even the garment spotted by the flesh"(vs. 23). This is similar to what Israel was told under Moses: "The graven images of their gods shall ye burn with fire: thou shalt not covet the silver or the gold that is on them, nor take it unto thee, lest thou be snared therein"(Deut. 7:25). Repentance demands we renounce, denounce, and hate sins we committed in the past, not flirt with them.

God now commands "men that they should all everywhere repent" (Acts 17:30). My prayer is that these words will help to that end. -- Phillip A. Owens

In 2nd Samuel 7:12 God made a promise to David. He said, "When thy days are fulfilled and thou shalt sleep with thy fathers, I will set up thy seed after thee, that shall proceed out of thy bowels, and I will establish his kingdom." In fulfillment of this promise the angel Gabriel said to Mary, "And behold, thou shalt conceive in thy womb, and bring forth a son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Most High and the Lord shall give unto Him the throne of His father David" (Luke 2:31-32). In Matthew 1:1 it says, "The book of the generation of Jesus Christ, the son of David,. the son of Abraham." In Matthew 3:1-2, having described the birth of Jesus, the record says, "And in those days cometh John the Baptist, preaching in the wilderness of Judea saying, Repent ye, for the kingdom of heaven is at hand." "At hand" simply means near, or as we might say, right around the corner. In Luke 3:1-3 the record says, "Now in the fifteenth year of the reign of Tiberias Caesar...the word of God came unto John...and he came unto all the region round about the Jordan." Notice John came during the reign of Tiberias Caesar, a Roman ruler.

In Daniel 2 Nebuchadnezzar had a dream that Daniel interpreted to mean four kingdoms. The first was Babylon, the next Medo-Persian, the third Macedonia, and the fourth was Rome. In Daniel 2:44 Daniel said, "In the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed." As we have seen from Luke, John the Baptist came during the days of the Roman government, and he said that the coming of this kingdom was at hand or near. So, the kingdom that was promised to David was to be set up during the days of the Roman government.

Furthermore, Jesus told some of His disciples, "Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power" (Mark 9:1).

It is the contention of premillennialists that the kingdom was offered to the Jews but they rejected the offer and Jesus postponed the setting up of the kingdom until the second coming of Christ. This has some serious consequences. Jesus said it would come during the earthly life of His disciples.who were with Him. If it was not to be set up as to the time He said, He was mistaken about it. Was Jesus mistaken about anything? It also leads to the absurd conclusion that some of those who were alive when Jesus was on earth are about 2,000 years old! It also raises the question: Was the offer of the kingdom to the Jews a sincere offer? If it was, Jesus was mistaken about it. How can that be? It also raises the question, What would have happened if the Jews had accepted the offer? The church would not have been established. It is also the contention of premillennialists that the kingdom as foretold by Daniel will eventually be set up. Daniel, however, said that it would be during the days of the Roman government. Premillennialists argue that that government is to be restored and then the kingdom will be set up. Daniel's prophecy concerned a Roman government that was preceeded by a Macedonian government which was preceeded by the Medo-Persian government which was preceeded by the Babylonian government. Will all these kingdoms have to be restored? This stretches credulity! It would be far better to accept the truth that the kingdom has been established and it was done so during the days of the apostles. -- Hiram Hutto

The Jackson Dr. church of Christ offers Bible correspondence courses and tracts on a variety of religious subjects. As is true of all teaching material we offer, it is free to the recipient. We do this as a work God gave His church (I Tim. 3:15). You may contact us at the address for the church, or individually. Our e-mail addresses and home phone numbers are below. Also, please check our web site for the church. It contains previous articles, other information, and directions to the Jackson Dr. church building. Some lessons can now be heard on audio.

We encourage you to attend the Bible classes and worship of the Jackson Dr. church of Christ.

Elders:
Malcom Andrews (256) 232-1249
Tony Gregory (256) 233-2655
Billy Lovell (256) 232-2104

Evangelists:
Hiram Hutto (256) 232-5511
hhutto@juno.com
Phillip A. Owens (256) 232-2181
powens21660@wmconnect.com

Editor:
Phillip A. Owens

Building: (256) 232-1609

Restudying Issues Of The '50s And '60s
by Bill Hall

This 44-page booklet is a transcription of three sermons bro. Hall has preached:

Church Supported Orphan's Homes
The Sponsoring Church Arrangement
Kitchens & Fellowship Halls.

The elders of Jackson Dr. have desired that these fine lessons have a greater circulation. There is no charge. Write or call for yours.

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