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THE BLESSINGS THAT PENITENTS MAY EXPECT
MEN who have never seen the evil of sin are ready to imagine that God will not punish: under the idea of advancing the attribute of mercy, they deprive the Deity of all justice, holiness, and truth. On the other hand, when they are awakened to a due sight and sense of sin, they suppose that God can never forgive such vile and guilty creatures as themselves: they are now as prone to limit his mercy, as before they were to extend it beyond all bounds of truth and soberness. Nor is this disposition found only in one or two instances: hard thoughts of God, and desponding thoughts of their own state, are very common amongst those who begin to repent; and therefore God is particularly solicitous to impress us with a confidence in his mercy. When he proclaimed his name to Moses, there were a great many expressions declarative of his mercy, while there was only one that described his justice. So we shall find, that there is scarcely one threatening in all the book of God, which is not followed by some free and gracious promise. In the passage before us, he has been exhorting the ten tribes to return unto him: he has put words into their mouths, and taught them how to approach him acceptably: and for their further encouragement, he promises to vouchsafe them the richest of all mercies; “I will heal their backsliding; I will love them freely: for mine anger is turned away from him.”
From these words we shall take occasion to shew,
I. What blessings penitents may expect—
[We cannot easily conceive any description of sinners to be worse than those to whom the prophet was writing: this whole prophecy is filled with the most grievous accusations against them: yet God encourages them to repent; and, on the first appearance of penitence and contrition, he sends them this heart-reviving message, “I will heal their backsliding; I will love them freely.”
The first blessing then that every penitent may expect is, that God will heal his backslidings. Sin of every kind, but more especially backsliding, makes a grievous wound in the soul. What pain and anguish did Peter feel, when he went out and wept bitterly! How deeply was David stricken, when he “roared for the disquietness of his heart!” He compares his misery to that occasioned by broken bones; and prays, that God would “make the bones which He had broken to rejoice.” Yet grievous as these wounds are, God will heal them, if we be truly penitent. There are two ways in which he will heal sin: its guilt he will heal, by the blood of his Son; its power and pollution, by the influences of his Spirit.
He will heal its guilt, by the blood of his Son: there is no other balm than this: this alone can avail for the remission of sin: nothing but that which satisfied God will ever satisfy us: nothing but that blood which made an atonement for sin, can ever wash away its stain from our guilty consciences. That however will cleanse from all sin: God once opened on the cross a fountain for sin and uncleanness; nor has it lost any of its cleansing efficacy: the deepest wound may be healed in a moment, if it be only sprinkled with this precious blood: nor will God ever fail to impart this balm to any soul that makes application for it: “though their sins may have been as scarlet, they shall be made white as wool; and though they may have been red as crimson, they shall become white as snow.”
But God will destroy the power, as well as cleanse the guilt of our backsliding: and this he will do by the influences of his Spirit. It would be to little purpose that he forgave the guilt, if he did not also subdue the power, of our corruptions: for, however frequently they might be forgiven, they would still rage with unabated fury; the wounds healed for an instant would still be breaking out afresh; nor would our souls attain to any abiding purity or peace. God therefore will cast salt into the bitter fountain of our hearts: he will “put his Spirit within us, and cause us to walk in his statutes:” he will give us “grace sufficient for us:” he will strengthen us to resist temptation, and to fulfil our duties: and though we cannot expect to arrive at sinless perfection whilst we are in this world, yet shall we be so far healed, that “no sin whatever shall have allowed dominion over us.”
This then is the first blessing which every penitent may expect; the guilt and power of his sins, yea, even of his most grievous backsliding, shall be healed; and, whereas there was “no soundness in him, but (as the prophet says) wounds, and bruises, and putrefying sores,” “his health shall spring forth speedily,” “the lame man shall leap as an hart, and the tongue of the dumb shall sing.”
But is this all that the penitent may expect? No; God has in store for him a higher and richer blessing: it is great indeed to have one’s backslidings healed; but it is greater still to enjoy the light of God’s countenance, and to have his love shed abroad in one’s heart: yet this also shall be vouchsafed to every repenting sinner: God says in my text, “I will heal their backsliding; I will love them freely.” God will feel a joy and a delight over the returning Prodigal; “To this man,” says he, “will I look, that is of an humble and contrite spirit:” I will fix my eyes upon him for good; I will look upon him with complacency; though burning seraphs surround my throne, and myriads of angels brighter than the sun encompass me around, I will look through all their shining ranks, nor shall all of them together divert my attention from the contrite sinner: “To this man will I look:” from whomsoever I hide my eyes, I will be sure to look on him with pleasure and complacency: “I will rejoice over him with joy; I will rest in my love; I will joy over him with singing.” What an unspeakable blessing is this! To have God himself delighting in us, and shedding abroad his love in our hearts, this is inestimable indeed! He adds moreover, “I will love them freely;” i.e. without any desert in them, without any reluctance in himself. Were he to wait till they had something in themselves worthy to attract his notice, they could have no hope: to all eternity they must remain poor, helpless, miserable, undone creatures: they could never of themselves entertain so much as one good thought; much less could they do any thing to merit God’s esteem: God therefore will not wait for any thing in them to attract his regard: if only they be sorry for their sins, and bewail them before him in secret, he will love them freely; not for their sakes, but for his own; not because they are good, but because he will shew forth the freeness of his grace. And, as he will love them without any desert in them, so will he love them without any reluctance in himself: he delights in the exercise of mercy: it is the very joy of his heart to manifest his mercy to all that call upon him in truth. When our iniquities compel him to give us up, then he is all backwardness and reluctance; “How shall I give thee up? my bowels are troubled for thee.” But when we desire to return to him, he never deliberates; he never says, “How shall I receive such a sinner as thou art?” We may see in the parable of the Prodigal Son what is his conduct towards every repenting sinner: instead of hesitating whether he should receive the Prodigal, he ran to meet him; instead of upbraiding him, he interrupts him in his confession, and seals up his lips with kisses; instead of granting his request and making him the lowest of his servants, he treats him as his best-beloved son, clothes him in the richest garments, and kills the fatted calf for him. Thus does God towards every penitent; and were every soul as much disposed to receive mercy as God is to shew mercy, there would never so much as one perish, even to the end of the world.
These blessings then may every penitent expect: God has here, as also in many other passages, expressly bound himself by his own voluntary promise; so that every penitent may expect these blessings upon the ground of God’s truth and faithfulness.]
But there is another ground mentioned in our text: we proceed therefore to notice,
II. On what ground they may expect them—
[This part of our subject will require peculiar care and attention, lest we be misunderstood.
Observe the manner in which the last words of our text are introduced: God says, “I will heal their backsliding; I will love them freely: for mine anger is turned away from him:” he is here endeavouring to encourage penitents; and therefore he tells them that he will do great things for them, because his anger is already turned away from them. After much and careful examination of the words, we are persuaded that this is the true sense and meaning of them; and that they are intended to convey one of the most encouraging truths that can be found in all the book of God, namely, that our repentance is a proof of God’s anger being turned away from us, and that the removal of his anger from us is a pledge of greater blessings; or, in other words, that our having the grace of repentance is a ground whereon we may expect the richest blessings.
But we will explain ourselves more fully.
Repentance has not in itself any thing meritorious; nor can the mere work of repentance ever afford a ground of hope towards God: to suppose that our repentance can merit any thing at God’s hands, or bear any part in our justification before God, would be to subvert the whole Gospel, and to render Christ’s death of none effect. Satan cannot take any more effectual method to bring souls to perdition, than to make them trust in their own repentance. Let us not then be understood as though we would lead any man to trust in his repentance; for we say again, that it is impossible to take a surer road to destruction, than he does, who trusts in any repentance or righteousness of his own. But, in another sense, repentance may encourage us to hope; for repentance is a sign and evidence of grace; and grace given, warrants us to expect more grace: and therefore we say, repentance is in some sense a ground of hope: and this, we doubt not, is the meaning of the prophet, in our text. The latter part of our text is a reason for the former part of it: God says in the former part, “I will do so and so;” and then, in the latter, he tells them why they may expect him to do so and so, namely, “because mine anger is turned away from them:” he does not say, “shall be turned away,” but is already turned away. Their being penitent was a proof that they had grace; their having grace was a proof that God’s anger was turned away from them; and the removal of his anger from them was a ground whereon they might expect further blessings from him. To make this matter more clear, let us substantiate two things: First, Repentance is an evidence of grace: no one can doubt that, unless he supposes, that he can repent without the grace of God: but a man must be ignorant indeed to frame any such conception as that: if we believe any thing of the Scriptures, or know any thing of our own hearts, we must know, that “Christ is ascended up on high, to be a Prince and a Saviour, to give repentance and remission of sins;” and that we must acknowledge our repentance, as well as “every other good and perfect gift, to be from above, even from the Father of lights, with whom is no variableness nor shadow of turning.” It being therefore past a doubt that repentance is an evidence of grace, let us prove next, that Grace given, warrants us to expect more grace. The Scriptures plainly assert this; for, on what ground was Paul so confident that God would carry on the good work in the hearts of his Philippian converts, and perform it until the day of Christ? On this ground, namely, “that he had begun a good work in them:” so that, to say the least, grace bestowed is a ground of encouragement whereon we may hope to obtain more grace.
The clear indisputable conclusion from hence is, that if any man has grace to repent, he may take encouragement from it to hope that God will give him more grace: if he has so good an evidence that God’s anger is already turned away from him, he has good reason to hope, that God will do more for him, that he will heal his backslidings, and love him freely.
By way of confirming this blessed truth, we will refer you to those memorable words of David [Note: Psa_56:13.]; where you will see, that he draws the very same conclusion from the very same premises; and that too in such a way as evidently supposes his argument to be incontrovertible: “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before the Lord in the land of the living?”]
Let us now conclude, with an inference or two from what has been said:
1. What astonishing consolation is here for all that desire to turn unto God!
[A person may, from a discovery of his sins, be led to say, “There is no hope:” more especially those who have once “tasted the good word of God and the powers of the world to come,” if they have lost their good impressions, and turned back to the world, are tempted to despair: Satan would suggest to them, that, because they have sinned against light and knowledge, they have committed the sin against the Holy Ghost. But observe what care God takes to dispel our fears, and to encourage our return: he does not merely say, “I will heal their sins, but I will heal their backsliding;” thereby obviating at once all their objections. He knows how Satan will take advantage of them: that he will suggest desponding thoughts, and make them believe their sins are too great to be forgiven; and therefore God specifies the greatest of all sins, “I will heal their backsliding” their sins committed against all their own vows and resolutions, their sins committed after the greatest mercies had been vouchsafed to them; yes, even those, says God, will I heal: I will wash them away in the blood of my dear Son, and blot them out as a thick cloud: I will cast them behind my back, and remember them no more; I will pour the balm of Gilead into your wounded spirits, and speak peace to your afflicted consciences. Still Satan suggests, “But you will fall again, and then your last end shall be worse than the beginning.” ‘No’ says God, ‘it shall not be so; only come to me, and I will keep you from falling; trust in me, and “you shall never fall; but an entrance shall be ministered unto you abundantly into the kingdom of your Lord and Saviour:” I will heal you, not only by my pardoning, but also by my renewing, grace: and so effectually will I heal your wounds, that I will even renew you after mine own image, in righteousness and true holiness.’ Perhaps Satan will still urge, ‘But you are not worthy;’ and thus prevent your trusting in God; ‘But,’ says God, ‘I do not look for worthiness in the creature: I will love them freely; without the smallest regard to any thing in them: I will love them for mine own name sake, and “have mercy merely because I will have mercy.” ’ But yet Satan suggests, ‘This is not for you: God is your enemy, and you have nothing to do with these promises:’ but to this also God has given you a certain answer; Are you truly desirous to have your backslidings healed, and to live in the enjoyment of God’s free love and favour? ‘Then, says God, “mine anger is turned away from you:” it not only shall be, but is; that very desire is a fruit of my love; that little repentance which you exercise, is the gift of my grace; and you are to take it as a pledge and earnest of richer blessings; you are to take encouragement from what I have given, to expect from me all that I can give: only follow the direction I have given you, “Take with you words, and say unto me, Take away all iniquity, and receive me graciously,” and I will answer the very desires of your heart; for “I will heal your backslidings, which are the greatest of all sins, and will love you freely; and, lest you should doubt this, I tell you, that, if such be the desires of your heart, mine anger is turned away from you” ’ — — —
See now, my Brethren, what rich consolation here is for every drooping and desponding soul! O cease to listen to the suggestions of Satan; cease to entertain hard thoughts of God! Only come to Jesus) and see what a gracious Saviour he is; how freely he will love) how effectually he will heal. Bring all your unworthiness along with you; bring all your sins) and all your backslidings; and if only ye desire to have them all healed) surely ye shall soon feel the cleansing efficacy of his blood) and the renewing influence of his Spirit: and when he thus loveth you, he will “love you to the end” — — —]
2. What cause of fear is here to those who are living in wilful sin!
[If you be not seeking deliverance from sin, even from your darling and besetting sin, surely your case is awful indeed: the anger of God is not turned away from you. No: if there be any truth in the Divine record, “the wrath of God abideth on you.” If you seek not to have your backslidings healed, how is it possible that God should love you? It is said, “He hateth all the workers of iniquity,” and, “He is angry with the wicked every day.” Deceive not therefore your own souls: ye backsliders in particular, who have fallen from your first love, deceive not yourselves; for, except ye repent, God shall remove your candlestick, and your lamp shall go out for ever. Examine well your own souls; see whether the world have not crept in; whether some accursed weeds and thorns have not choked the seed, so that you bring no fruit to perfection? If you can be easy in such a state, there is reason to fear that you are given up by God to judicial hardness: but perhaps you are not easy, yet your uneasiness does not stir you up to repent: you do not unfeignedly seek grace and mercy from the Saviour’s hands; you do not plead with him in earnest; you do not go with strong crying and tears to implore deliverance: what then can you expect, but to perish by the wounds which your backslidings have made? Still, however, there is mercy in store for you: God desires not your death, but rather that you turn from your wickedness and live. O then, “turn, and live ye!” Be importunate at the throne of grace; plead with Him that died for sinners: remember, He is the Sun of Righteousness, whose beams are healing; and “the tree of life, whose leaves are for the healing of the nations.” He is called, in Exo_15:26, “The Lord who healeth thee;” and he says to every convinced sinner, “If thou wilt return, return unto me, O Israel!” “Whosoever cometh unto me, I will in no wise east out” — — —]