The Face of the Non-Repentant

Matthew 11:16-24

July 20, 2003

 

One word that appears to have nearly fallen out of religious vocabulary is the word repentance. It finds room in the conversation of archaic spiritual ideas but is deemed unsuitable for our sophisticated age. The media tags it onto the speech of woeful, scraggily preachers, usually as part of a sandwich board sign announcing the end of the world and the call to repent. Discussions among major religious bodies center around the need for social reform and even moral improvement but scarcely is the call for repentance ever issued. And yet central to the preaching of John the Baptist and Jesus Christ in announcing the kingdom of God is the necessity of repentance.

 

Just as in the present day, the ancient world was not fond of repentance. They would gladly talk of spiritual issues and receive the benefit of God's general mercies but balked when it came to repentance. They wanted the kingdom of God to break into the Roman world with military and political might - not with spiritual transformation marked by repentance.

 

Why is repentance so repulsive in men's minds? In the first place, it highlights the reality of a divine standard of moral practice that men do not want to admit. Thus we have creative theological maneuvers that seek to extrapolate the law of God from sound theology. Second, repentance means that something is wrong with each of us - we have fallen short of God's demands; we have no merit to commend us to God. Facing the fact of our sinfulness and separation from God so pains the human psyche that few will make such admission. Finally, repentance calls for change - radical change in the whole of our beings. But we balk. Either we fear changing or we are satisfied with our present moral condition or we love our sin too much to repent or we resent God demanding repentance or see no way to come to repentance. Whatever the case, we stand at the brink of eternal destruction apart from repentance. As Jesus Christ preached concerning the kingdom, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15). "Unless you repent, you will all likewise perish" (Luke 13:3).

 

The connection of our text with Matthew 11's discussion of John the Baptist continues. Our Lord reaffirmed to the struggling John that He is the Messiah. And seemingly in response to those that criticized John, Jesus Christ declares John's greatness. But He did not stop at that point. He declared that true greatness is found in relation to Him as a kingdom citizen. Yet it is at just this point that the crowds balked. They found both John and Jesus to be fascinating and intriguing figures. They enjoyed much of what they had to say, and certainly profited by the miracles of Christ on their behalf. But they rejected the call to repentance. So Jesus Christ shows the folly of hearing and seeing the reality of the gospel without repentance. The demand for repentance was not just for the ancient world. In light of the gospel of Christ, we all must repent to enter the kingdom. To refuse repentance is ultimately to reject the God of creation and redemption. Have you repented of your sins and trusted in Christ?

 

I. Attempts to diffuse the impact of the gospel

 

Nothing can knock us off of our feet like the gospel of Christ. Most of us have grown up under the preaching and teaching of the gospel. As a result we may not feel the shock of the gospel like those that have never heard it proclaimed. Yet we can battle against it just as strongly as those who've heard it for the first time. The gospel reminds us of our helpless condition before God, which is offensive to our minds. This first century audience felt that offense, and consequently sought to diffuse the impact of the gospel and the call to repentance. They did not mind listening to Jesus - at least to some of the things that He said. But their goal was to avoid repentance because to repent is to admit one's sin and helplessness before God, and to rely only upon the divine remedy for sin through Christ. To do that is to admit that He is God and we are not. So in the stubbornness of sin we battle to nullify the gospel's message to us. We see this in several ways.

 

1. By playing games with spiritual reality

 

One can almost hear Christ telling this little story, and doing so with the whinny voice of complainers. "But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, and say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn'." Children have always shown creativity in coming up with games to pass the time away. I remember playing preacher and funeral when just a little fellow. I found a dead blue jay, and promptly - being the son of a funeral director - set about to give the dead bird a proper burial. An old shoebox served as the casket. My little brother, probably four at the time, along with two other children, served as the mourners, and I took the podium as the preacher. It was my first venture into the world of preaching! So serious were we about this little funeral that we invited an older lady in the neighborhood to come to our house for a funeral. The problem was that we did not tell her that it was a funeral for a blue jay. Shortly, she brought a cake to my puzzled mother to help us mourn our loss! But the funeral went on.

 

It was this kind of thing that Christ pictures. First the children played wedding, piping a tune and expecting the others to dance. Then they played funeral, singing a lament and expecting the others to mourn. But the "other children," literally others different from them, did not cooperate. Like any normal group of children, when plans are rebuffed the complaining begins. But in reality, these were not children. They were adults that had their minds made up on what the kingdom was to be like. The preaching of John and Jesus differed sharply. And so, "Like disgruntled children," writes Don Carson, "'this generation' found it easier to whine their criticisms and voice their discontent than to "play the game"" [EBC, I, 270]. They wanted nothing of the kingdom demands for repentance declared by John and Jesus Christ. But what do these complaints look like now?

 

First, some complain when the gospel does not accommodate their own whims. In other words, because the gospel does not leave us at the throne of our lives, so want nothing to do with it.

 

Second, others imagine that God exists to further their own pleasures and desires, and so whine when the gospel is preached and repentance is called for. The Rich Young Ruler was like this. He came to Christ with his agenda set. He just wanted to add eternal life to complete what he feared was missing in his agenda. When Jesus called for the radical overturning of all his plans, dreams, ambitions, and possessions, he went away sad. Christ called for repentance but this man wanted the eternal blessings of God without change of life. Could that be the same problem that some among us face today?

 

Third, others are dissatisfied with the Christian gospel and call to repentance because it calls a person into accountability before God. They want to be "their own man," with no one telling them what to do or when to do it - and that includes God. Paul really gives us a clear picture of what repentance looks like. He called it "repentance toward God and faith in our Lord Jesus Christ" (Acts 20:21). Repentance is not only turning away from our sins and following our way of life but it is a complete about face - turning toward God and embracing Christ by faith. But men shy from accountability with God. Jonathan Edwards explained, "Natural men would be freed from hell without being saved from sin, which is an inconsistency and impossibility; for where sin remains the reigning power, it will necessarily kindle up the flames of hell, and will bring on the torments of hell" [Works of Jonathan Edwards, II, 922]. Repentance has to do with our whole attitude toward sin and God. It is the beginning of hatred of our sin and love for the ways of God. Apart from repentance we cannot know God or be part of His kingdom.

 

2. By rejecting the testimony of God's revelation

 

The whining and complaining, in this case, was a rejection of the witness of John the Baptist concerning Christ, and a rejection of Christ the Messianic King. To do this the hearers had to concoct their own complaints about this witness to the Redeemer and the Redeemer. "For John came neither eating nor drinking, and they say, 'He has a demon!' The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her deeds."

 

It is not easy to reject God's revelation of His Son, especially when it came in such demonstrable ways through John and our Lord Himself. Though minds are darkened by sin there are still the vestiges of divine image in man. The conscience is smitten by truth. The darkness of the soul is reproached and exposed by the Light of truth. So when a person is under the proclamation of the gospel, he will be compelled to do some creative rationalizing in order to reject God's revelation of Christ in the gospel, and yet still feel good about himself.

 

Note the accusations from the first century audience. John has a demon! Jesus is a glutton and drunkard, a friend of tax collectors and sinners! How does that same way of thinking imprison our own minds?

 

First, it might begin by claiming that the Bible's teaching is weird, offensive, and contrary to civilized thought. Repentance is such an unpopular term! If you do not believe me, then during the week, tell someone at work or on your sports team that he needs to repent. If you doubt this, then look over some of the current popular materials on evangelism. See how repentance is often either obscure or completely left out.

 

Second, in an effort to reject the gospel revelation, some declare that Jesus Christ is not what you Christians claim Him to be. Take for instance a book like In Search for the Historical Jesus. It is nothing more than an attempt to prove the Bible's historicity unreliable. Or consider the Jesus Seminar in which the participants used colored beads to vote on the authenticity of the sayings and experiences of Christ as recorded in the New Testament. As you might guess, very little in the New Testament Gospels was deemed trustworthy. And why was that? If Christ can be debunked then men will not be faced with their own sinfulness and helplessness before a holy God. They will not need to repent and cast themselves upon Christ if indeed what the Bible says about Him is not true. And then consider as well how various religious and social organizations relegate Jesus to the position as leader of social reform movements, or sometimes He is made to be the poster child for political activities rather than recognizing Him as the Son of God and Savior of sinners.

 

Third, others take a different approach by saying that our God is unfair and too restrictive for human ingenuity. Jonathan Edwards explains such inconsistencies found in the unbelieving. "They dislike God as he is, and yet they would not like him if he were otherwise." And why is this so? Because men dislike what God is like.

They dislike God because He is a holy God.... They do not like God, because he is a God of justice....  They do not like God, because he is an Almighty God, and is able to destroy them when he pleases; nor would they like him if he were a weak being and of but little power.... They do not like God because he is an omniscient God, for hereby he sees all their wickedness.... Natural men oftentimes dislike God in the exercises of his infinite sovereign mercy when it is exercised toward others [II, 920-921].


They dislike God because someone other than them is acknowledged to be God. Self-deification was not just a problem of Caesar. It is a common malady of the human heart. And nothing exposes it more than the call for repentance.

 

3. But God's wisdom in the gospel will be vindicated

 

The world calls the gospel folly and the call to repentance archaic. John has a demon, Jesus is a glutton, drunkard, and runs with the wrong crowd - they crow. "Yet wisdom is vindicated by her deeds." The day will come that the divine wisdom shown through the unfolding revelation in the Old Testament and into the ministry of John, and culminating in the revelation of Christ will be vindicated.

 

Consider how this has already been taking place. The Roman Empire had special cities with large Caesar cults. "Caesar is lord" was the common confession in Rome, Philippi, and Thessalonica. If you lived there you were expected to make such a declaration even if you had another religion(s) that you practiced. Christians were mocked, cursed, and considered to be fools for refusing to confess Caesar as lord - to their own harm. But "wisdom is vindicated by her deeds." Where is Caesar? Where is the mighty Roman Empire?

 

The communist leaders of the 20th century in the USSR and her vassal countries mocked Christ, the Christian gospel, gospel preaching, and holy living. They agreed with Mao's remark, "Religion is the opiate of the people." But where is the USSR? Where are Lenin, Stalin, and Mao? Where is Ceausescu? "Wisdom is vindicated by her deeds."

 

But one day, all will be brought to the grand crescendo of the ages. Christ the reigning King will be revealed in all of His glory, and then who will be championing the feminist movement, the gay/lesbian movement, the abortion industry, the anti-Christian movement in the media, and the immoral practices of the nations? "Wisdom is vindicated by her deeds." And as for you - where will you stand on that grand day? Have you sought to diffuse the power of the gospel, and its call to repentance? Have you made your excuses, and downplayed the gospel message so that you might continue on your own path?

 

II. Refusal to take seriously the call to repentance

 

The language and context indicate that the next paragraph connects with that previously considered. "Then He began to denounce the cities in which most of His miracles were done, because they did not repent." The spirit and mind of whining and complaining at the gospel's call for repentance met with the strongest denouncing by Christ. At root, the problem exposed - this nub of unbelief - is the refusal to repent at the revelation of Christ and the gospel. The woes pronounced on the Galilean cities that saw so much of Christ's work call us to take seriously the message of Christ in the gospel. How can we find ourselves in the same position of facing the woes of Christ?

 

1. By failing to see the works of Christ as demonstrations of His kindness

 

The three cities mentioned, Chorazin, Bethsaida, and Capernaum were part of the northern Galilean area. "Most of His miracles were done" in those cities. We do not know the full extent of what Christ did there, but we do know enough. Chorazin (also spelled Korazin) was likely the site of His Sermon on the Mount so that they heard the wondrous explanations of kingdom citizenship. He healed the blind man in Bethsaida and fed the 5000 as well. In Capernaum, Christ resided for some time. There he healed the centurion's servant, a paralytic, and Peter's mother-in-law. There followed a massive stream of people being healed of every imaginable disease and delivered from demons. He also raised Jairus' daughter while in Capernaum.

 

But like massive stone cliffs, the people of these cities remain unmoved by the miraculous works of Jesus Christ. They failed to see that God had come among them. They were not humbled by the sight and view of Christ, being insensitive to Him because of their own sins.

 

What we must see is that the miraculous works of Christ were opportunities of God for those in this region to repent. "Miracles" is a technical term in the Gospels that refers to the displays of divine power for the purpose of attesting Christ as Son of God and Redeemer of sinners. These were not miracles for the sake of miracles but demonstrations of the power of God - the same power that could raise sinners from the dead to real life. While the theme of judgment runs strongly in this text, there is clearly the companion reality. "God never announces judgement [sic] until He has first given us a full opportunity," explains Martyn Lloyd-Jones [The Heart of the Gospel, 99]. Before the woes came opportunities to repent of sins and follow Christ. And they had grand opportunities indeed, for Christ walked among them.

 

Consider this same principle of divine woes applied to our day. Who stands in the position of severer judgment - those that have little light or much light? Who has the greater condemnation - those of us that hear the gospel regularly or those in heathen nations? It is the ones that have seen much of Christ through His gracious acts, mercies, preaching and teaching of the gospel, witnesses of Christians, and the testimony of Christian literature that have had greater opportunities and with it, greater responsibility.

 

The nature of all Christ's work beautifies Him before us, revealing more of Him but also exposing more of our sinfulness and the blackness of our hearts before Him. I've found this to be a regular experience in my own life. As I've witnessed the goodness of the Lord or heard expounded the rich truths concerning Christ's nature and work, I've not only been more overwhelmed by Christ, but I've also seen the blackness of my own heart. Last week during the Founders Conference, I listened as Don Carson expounded the well-known passage in John 3 concerning Nicodemus' encounter with Christ. He spoke of how God loving the world is not a reference to mere humanity but that it emphasizes the love of God for rebels. God finds rebels in all their moral failure and corruption so that they are objects of His great love displayed through Christ. The reality of such incomprehensible love calls us to repentance for it not only displays the nature of divine kindness but the foul condition of our hearts before God.

 

The sight of Christ's goodness, the sight of His works of kindness, and more so, the sight of Christ, calls for repentance. Paul questions us, "Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" And then he warns, "But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and the revelation of the righteous judgment of God, who will render to each person according to his deeds" (Rom 2:4-6).

 

Remember that occasion that the disciples had fished all night without a catch, and Christ told them to put out into the sea again to let down their nets for a catch? Peter, the experienced fisherman, explained to Christ that they had worked hard all night but came up with nothing. But in an act of concession, he said, "But I will do as You say and let down the nets." The catch was so large that their nets were about to break! It was this sight of the gracious kindness of Christ that overwhelmed the fisherman. Peter cried out, "Go away from me Lord, for I am a sinful man, O Lord!" This was no sermon on repentance or explanation of sin. It was the sight of Christ displaying His wisdom and goodness that exposed Peter's heart so that he saw his sinfulness before God (Luke 5:4-8). Let me make two observations. First, tell the stories of Christ in your gospel talks. Not only do such stories explain much about Christ but they also, by displaying the glory of Christ, reveal men's sinfulness. Second, respond yourself to the stories of Christ. Do not simply file them away as nice stories. See them as displays of Christ's glory and the call to repentance before Him.

 

2. By presuming upon God's mercy and kindness

 

"Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes." And to Capernaum He adds, "For if the miracles had occurred in Sodom which occurred in you, it would have remained to this day." If the miracles had occurred in Tyre, Sidon, and Sodom that took place in this Galilean region, there would have been widespread repentance and Sodom would not have been destroyed by fire from heaven. And yet those miracles did not occur. Their light of understanding was dimmer, and they consequently received the wrath of God for rejecting the light that God had mercifully given to them. They presumed upon God's mercy and kindness but much more so, these Galilean cities presumed upon it as well. But this brings to us an interesting question. 'Was God unjust in punishing eternally those in Tyre and Sidon that did not have the same privileges as Capernaum?' If the Lord, by omniscience in understanding all contingencies, knew that they would have repented, then should He not have provided more adequate miracles and acts of divine goodness so that they would repent? Was God unjust to them? Such an excursus upon the level of divine mercy shown to various peoples is really an attempt to by-pass the responsibility for repentance bound up in what God has done among us. But let us consider a few things.

 

First, the miracles in Capernaum demonstrated not only God's might through Christ but also clearly demonstrated the callousness and hardness of their hearts. Their rejection of repentance in light of Christ proved that their love for sin was greater than their love for God. They were harder than the more notable "sin cities" Christ identified, even though they prided themselves on being religious.

 

Second, God is not obligated to show mercy to anyone, though He does show mercy in different measures to all - some more and some less. "For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous," Jesus taught (Matt 5:45).

 

Third, God does not work equally for every person or peoples. That is the divine prerogative. The amazing thing is that the thrice-holy God has shown mercy to anyone! That is Paul's argument in Romans 9, rebuking men for finding fault with the way that God displays His mercy.

 

Fourth, those of Tyre and Sidon - who were common subjects of the prophets, and Sodom were justly condemned as they followed the dictates of their hearts in rejecting the light of God to them. As Calvin explains, "Although God had a remedy in his power for saving the inhabitants of Sodom, yet in destroying them he was a just avenger" [Calvin's NT Commentaries, II, 30].

 

Finally, to quote Don Carson again, "Punishment on the Day of Judgment takes into account opportunity" [273]. There are degrees of reward and punishment. Those who have had more light have greater responsibility. That is sobering to us who have received so much in both teaching and divine kindness. Are you presuming upon God's kindness and thus ignoring the need to repent?

 

3. By seeing no need (or way) for repentance

 

Christ declared that in the Day of Judgment, "it will be more tolerable for Tyre and Sidon" and "for the land of Sodom" than for those Galilean cities that had so much light through Christ yet rejected Him, refusing repentance. Those cities have their cousins among us. Are you one that has heard the gospel and seen the evidences of God's goodness, and yet you have refused to repent of your sins and turn to Christ?

 

What is involved in repentance? Geoff Thomas gave a clear explanation of it last week while preaching on the parable of the Prodigal Son. Repentance involves four things. First, you come to a right view of yourself. The Prodigal, "came to his senses" while in the pigpen, recognizing his rebellion against the father. Second, you have a right apprehension of God. The Prodigal did not presume upon God's kindness but knew that the father had more than enough to take care of him as a servant. Third, like the Prodigal, you decisively choose God's way against your own. Fourth, you arise and go to God through Christ, even as the Prodigal arose and went to his father.

 

Conclusion

 

Have you repented of your sins and turned to God through faith in Christ? The gospel calls for your repentance. Repentance stands as a doorway to the Kingdom. Will you enter in?

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