The Pulpit Commentary — Jeremiah — Volume 1 — Section 61

excuses to himself as being" his ways." Such repentance is no sllpcrficial emotion nr, sentiment of the hour stirred in the church only to be forgotten as soon as a. ~1au re-enters his worldly associations. It must be thorough, profound, overwhelming. Yet it is not to be measured by the nmnber of tears shedt out by its practical fruits, the solid proofs ofa'desirefor a better life (Luke iii. 8-14J. . II. INSINCERE REPENTANCE CA::,/NOT IlE ACCEPTED BY Goo. 1. Such repentance is inexcusa_ble. Judah had failed to profit by the solemn. lessons of her sister's sin an,t ruin. In face of such terrible warnings, hbw foolish to cling still to the old life even while pretending fo •turn from it! 2. Snch repentance is only self-deceiving. The hypocrite would deceive God, but failing to do this he deceives himself. He is the dupe of his own design. For he imagines that his fraud will serve him some goo<l purpose, whereas it is detected by God and frustrated from the first. 3. Such repentance is useless. Judah gains no deliverance by her feigned repentance. God is Spirit, and can only be approached in spirit (John iv. 24). Any other pretended return to him is no return. We do'not come to God by simply entering a church, nor please him by the mechanical observance of an external service (Isa. i. 11-15). 'l'he insincere repentance is.a double mistake, its trouble is all wasted, its tears all shed to no purpose, and the falsehood of it is a new offence increasing guilt before God. To turn to God only with the lip is thus not merely not to turn to him at all, it is to wander still further from him. Let us beware, therefore, of using the familiar language of confession if we an, not really desiring to renounce sin and be reconciled to God. Let repentance, of all things, be true and wh_ole-hearted. Vers. 12, 13.-God inviting the return of his sinful children. This invitation is oft'ered to "backsliding Israel" in preference to·" false Judah" (ver. 11). There seemed to be more hope of the former. Openly wicked men are more easily led to repentance than hypocritical pretenders to goodness. Christ came not to call the righteous, but sinners (Matt. ix. 12, 13), and his invitations were more readily accepteu by publicans and reprobates than by Pharisees. I. THE INVITATION 1s FROM Goo. Before men return to God he seeks them. The Father calls to his children while they are yet in rebellion against him. In the quarrel between man and· God all the wrong is on man's side, yet God is the first to bring about a reconciliation. 1. We have not to reconcile God tow, but to be reconciled to him (2 Cor. v. 20). Any difficulty on God's side has been removed by his ow11 net in the sacrifice of his Son. Now it only remains for us to return, 2. 'vVe have not to w,iit for God's willingness to receive us, nor to persuad<J him. Already he has invited us, and he now waits to be gracious. II. 'l'IIE MOTIVE FOR T1IFl INVITATION IS THE GOODNESS OF Goo. We must not imagine that there is in us auy inherent attractiveness, any merit which in the eye of God outweighs our sin, any valuable qualities which make us necessary to him. Tho reason for God's auxiety to have his children return is simply his love for them, and this love is not derived from their worthiness, but from his nature. 1. It is because God is "merciful," i.e. this is his peculiar characteristic ; and mercy is exercised not according to desert, but according to need. 'l'herefore the less man's desert is the greater will be the outgoing of God's mercy, because th<J deeper will be man's wretched- ness. 2. It is because God's anger is temporary, while his mercy "endureth for ever." God says, "I will not keep mine anger for ever;" but ho does keep his love for ever. W o say " God is love," but we do not say " God is anger." He exercises anger when this is required, but to serve an end-to establish justice, to punish sin, etc., whereas he exercises love for Hs own sake. This latter is more fundamental, in the very heart of God, and outlives the wrath. Hence behind the passing anger that denounces and punishes, there is the eternal love that. invites to reconciliation. Ill. THE ONE CONDITION FOR ACCEPTING THE INVITATION IS THE ACKNOWLEDGMENT OF GUILT. "Acknowledge thine iniquity." 1. This acknowledgment is necessary. We can only return to God by forsakinJl; our sin, for it is just our sin which keeps us from him, and as long as this is retained must still keep us from him. Indeed, separa- tion from God o.nd sin a.re but two aspects of the sa.mo spiritual condition. We can only be forgiven. when we admit our guilt, and only be welcomed by God • •hen we humble ourselves before him. 2. This aclmowlcdgment must be complete. '.t mu,t  THE BOOK or THE PROPHET JEREMIAH. [OB. nr. 1-26,