Grēku nožēla

The principle that anyone who wishes to become a true Christian must admit their sin – and turn away from it – is central to the teaching of Jesus.

No tā laika, Jesus began to preach, and to say, “Nožēlo grēkus! For the Kingdom of Heaven is at hand.” (Mat 4:17)

The word, ‘repent’ grieķu oriģinālā ir, ‘metanoeo;’ un tā nozīme ir definēta kā, “uz think differently vai pēc tam, tas ir, reconsider (morally to feel compunction): – repent.” (Stipra analītiskā saskaņa). Tā, its primary meaning is ‘to change the way you think:’ but this entails far more than a mere intellectual assent to a different way of thinking.

John the Baptist began to prepare the way for Jesus’ coming with the message, “Nožēlo grēkus, for the Kingdom of Heaven is at hand!” (Mat 3:2) Those who received his message were expected to publicly acknowledge their faults and their need to change by submitting to baptism – a ceremonial act of cleansing – in the Jordan river. But this, however humbling it might have been, was not enough; John also insisted that they must produce ‘fruits worthy of repentance’ (Lk 3:8). When asked, “Kas tad mums jādara?” he answered, “Tas, kuram ir divi mēteļi, lai dod tam, kam nav. Tas, kuram ir ēdiens, lai viņš dara tāpat.” To tax collectors, viņš teica, “Collect no more than that which is appointed to you;” and to soldiers, “Izspiediet no neviena ar vardarbību, nevienu nepamatoti apsūdzēt. Be content with your wages,” (Lk 3:10-14).

So repentance requires far more than just a change in our value system and more than a public (and possibly humiliating) acknowledgement that we have done wrong. It must result in a change of lifestyle from selfish and wrongful actions to compassion and justice.

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Paaugstinot latiņu

Jesus began his public ministry by echoing John’s call and similarly requiring people to be baptised (Jn 3:22-4:2; Mat 28:19; Mk 16:16; Acts 2:38). But Jesus does not merely endorse what John said about producing fruits worthy of repentance: he dramatically raises the standard! We find this vividly illustrated in his famous ‘Sermon on the Mount.’

In this he tells us:

“Nedomājiet, ka es nācu iznīcināt likumu vai praviešus. Es nenācu iznīcināt, bet izpildīt. Pavisam noteikti, Es tev saku, līdz debesis un zeme pazudīs, pat viens mazākais burts vai viens niecīgs pildspalvas triepiens nekādā veidā nepazūd no likuma, līdz viss ir paveikts. Kāds, tāpēc, pārkāpj vienu no šiem mazākajiem baušļiem, un iemācīt to darīt citiem, tiks saukti vismazāk Debesu Valstībā; bet kas to darīs un mācīs, tas tiks saukts liels Debesu valstībā. Jo es jums saku, ja vien jūsu taisnība nepārsniegs rakstu mācītāju un farizeju taisnību, tu nekādi nevari iekļūt Debesu Valstībā.” (Mat 5:17-20)

“Jūs esat dzirdējuši, ka tā teikts senajiem, ‘Tev nebūs slepkavot;’ un “Kas nogalinās, tam draud spriedums.’ Bet es tev saku, ka ikvienam, kas bez iemesla dusmojas uz savu brāli, draud sods; un kas sacīs savam brālim, 'Raks!’ tiks apdraudēta padomei; un kurš teiks, ‘Tu muļķis!’ shall be in danger of the fire of Gehenna.” (Mat 5:21-22)

“Jūs esat dzirdējuši, ka tas tika teikts, ‘Tev nebūs laulību pārkāpt;’ bet es jums saku, ka katrs, kas skatās uz sievieti, lai to iekārotu, jau savā sirdī ir pārkāpis laulību ar viņu.” (Mat 5:27-28)

“It was also said, ‘Whoever shall put away his wife, let him give her a writing of divorce,’ but I tell you that whoever puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.” (Mat 5:31-32)

“Again you have heard that it was said to them of old time, ‘You shall not make false vows, but shall perform to the Lord your vows,’ but I tell you, don’t swear at all… But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.” (Mat 5:33-37)

“Jūs esat dzirdējuši, ka tas tika teikts, ‘An eye for an eye, and a tooth for a tooth.’ Bet es tev saku, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. If anyone sues you to take away your coat, let him have your cloak also. Whoever compels you to go one mile, go with him two.” (Mat 5:38-41)

“Jūs esat dzirdējuši, ka tas tika teikts, ‘You shall love your neighbor, and hate your enemy.’ Bet es tev saku, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you… (Mat 5:43-44)

Un, as if all that wasn’t a daunting enough prospect, Jesus summarises this part of his discourse by saying,

“Therefore you shall be perfect, just as your Father in heaven is perfect.” (Mat 5:48)

Bet tas noteikti nav iespējams – vai tā ir? Let’s take a closer look at what Jesus and his disciples had to say about this.

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Grēku vairs nav

There are two occasions when we find Jesus telling people to ‘sin no more.’

Jēzu, standing up, saw her and said, “Sieviete, where are your accusers? Did no one condemn you?”
Viņa teica, “No one, Lord.”
Jēzus teica, “Es arī tevi nenosodu. Ejiet savu ceļu. No šī brīža, negrēko vairs.” (Jn 8:10-11)

Afterward Jesus found him in the temple, un viņam teica, “Lūk, you are made well. Sin no more, so that nothing worse happens to you.”(Jn 5:14)

In the first of the above examples, it can be argued that Jesus is simply referring to the specific sin of adultery. But in the second there is no reference to any specific sins. Was Jesus seriously suggesting that it is possible to live without sin?

No Excuses?

Is this really as unthinkable as it sounds? The apostle Paul comments,

“No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able, but will with the temptation also make the way of escape, that you may be able to endure it.” (1Cor 10:13)

If that’s the case, it seems that Christians have no excuse for sinning in future. So – what if we do?

Atpakaļ uz kopsavilkumu / Turpini lasīt…