Former location of "The Kingdom of the Heavens" blog, written by an incurable fool who is trying to become a holy fool!
Like the rich man who ignored the needs of poor Lazarus in the parable, those who self-indulgently use their wealth and are indifferent to the needs of the poor need to repent. But, because they are accustomed to ignoring God, most have rendered themselves incapable of repentance–even if someone rises from the dead to warn them (as Jesus did).
True repentance would have required high priest Eli to act to remove his sons Hophni and Phinehas from office. Hophni and Phinehas were using God and their offices as a magical charm and using others, as many in the Church do today. The people also learned to do these things from their example. Instead of removing them, Eli just nagged them, and he and all Israel paid the penalty.
In Luke 13:1-9, Jesus answers the “problem of evil” by pointing at his questioners’–and everyone’s–sin, pointing out that death and suffering come as a result of sin, not of being a greater or lesser sinner, and calling for repentance.
The parables of the lost sheep, the lost coins and the two lost sons, one of them the “Prodigal son,” in Luke 15 show our value to God, God’s search for us, and our returning to him, or not, in repentance, and teach why we should not be judgmental toward those who appear great “sinners.”
Simon Magus was told to repent of his attempt to buy the Holy Spirit. We should also repent of our modern forms of claiming we can possess God for our own use or profit.
Both Matthew 9:13 and Luke 5:32 properly read “I have not come to call the righteous, but sinners to repentance.” Repentance is a vital part of the meaning. The words “to repentance” are incorrectly omitted from the Greek texts in the Alexandrian textform of Matthew 9:13 and the English translations that follow it.
The New Testament uses a number of different words to describe sin, its causes and its effects, in the context of confession, repentance and forgiveness. These words are not synonyms, and distinguishing them is important to understanding many of the contexts in which they are used.
Judas demonstrates the difference between worldly remorse and true repentance. Judas was truly remorseful after he saw Jesus would die because of his betrayal, and he tried to fix things himself. When that failed, he hanged himself. He was remorseful, but never repented of doing things his own way.
Correctly including character flaws in the word “paraptoma” yields a reading of Romans 4:25 which correctly includes our death to the power of sin in our members, which died with Jesus, in the justification for which he died..
In the Lord’s Prayer and the parallel teaching about mercy, Jesus tells us that we are to ask God to release us from the consequences or resulting debts of our sins as we release others from the debts we imagine they owe us. While praying, we are to show mercy upon the flaws (paráptōmata) that led them to sin, because the Father will show us mercy in the same measure.