Following up his general exhortation to return to God, the elegist adds a particular one, in which the process of the new movement is described. It takes the form of a prayer from the heart. The resolution is to lift up the heart with the hands. The erect posture, with the hands stretched out to heaven, which was the Hebrew attitude in prayer, had often been assumed in meaningless acts of formal worship before there was any real approach to God or any true penitence. Now the repentance will be manifested by the reality of the prayer. Let the heart also be lifted up. The true approach to God is an act of the inner life, to which in its entirety--thought, affection, and will--the Jewish metaphor of the heart points.
Lastly, the poet furnishes the returning penitents with the very language of the heart's prayer, which is primarily confession. The doleful fact that God has not pardoned His people is directly stated, but not in the first place. This statement is preceded by a clear and unreserved confession of sin. Repentance must be followed by confession. It is not a private matter concerning the offender alone. Since the offence was directed against another, the amendment must begin with a humble admission of the wrong that has been done. Thus, immediately the prodigal son is met by his father he sobs out his confession;[211] and St. John assigns confession as an essential preliminary to forgiveness, saying: "If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness."[212]
[211] Luke xv. 21.
[212] 1 John i. 9.