Ver. 6.-Repentance. I. THE FIBST STEP TOWARDS SALVATION IS REPENTANCE. It is true that God has moved towards us before we have thought of turning to him. It is bis goodness that leads us to repentance (Rom. ii. 4). "While we were yet sinners, Christ died for us" (Rom. v. 8). But all this precedes our action. When we begin to see salvation, the first step must lee.d us to the wicket-gate of repentance, and until that bas been passed through there is no hope for us. John the Baptist prepares the way for Christ. "Repent: for the kingdom of heaven is at band." We may try the short cut of -pride, and think to begin the happy Chri5tian life without owning our sins and turning from them. It is impossible. 'l'be result will only be a miserable hypocrisy. II. REPENTANCE CONSISTS IN 'l'URNING FROM THE EVIL WAY. "Repent, and turn yourselves," etc. It is an action, not merely a feeling. It cannot be without deep grief of soul, yet it does not consist iu the grief; that is but a.u accompaniment, though undoubtedly an inevitable accompaniment. We cannot measure our repent- ance by the number of tears shed, but by the thoroughness of our revolt against our past. Neither is there any value in the amount of time spent in abject contrition. We are not in this way to consider whether we have repented sufficiently. The sole question is as to the reality and thoroughness of the change by which we turn from the old way and seek a better way. III. REPENTANCE IS CONFIRMED BY THF. ADANDONMENT OF THE EVIL ONCE LOVED. The penitents are to turn from their "idols." Insincere repentance weeps for the sins it still clings to. The action of repentance is inward. But its consequences are seen in outward conduct. Savonarola, when called to the dying-bed of Lorenzo di Medici, refused to offer any hope of pardon to the great Florentine, because, though he professed great concern fur his soul, and deep grief for his sins, he refused to give back their liberties to the citizens. He would not act according to the profession of repent- ance, and therefore the stern reformer justly judged that the penitence could not be true and thorough. IV. REPENTANCE IS MET BY THE SA VINO GRACE OF GoD. He calls upon us to repent, but he does not require us to create new hearts in ourselves. He expects a sincere desire for a better way. We must show our loathing for our old past by doing all in o~ power to relinquish it. Then God gives that redeeming grace which is the new brrLh, and whence springs the power for better living. Still, after receiving the grace, we need to preserve the lowliness of the penitent, although all tears are wiped away by the pardon of God. For we a.re always in danger of being dragged back into our old selves. "Illusion is brief," says Schiller, "but repentance is long." 250 THE BOOK OF THE PROPHET EZEKIEL. (oH. xrv. 1-29,
. , ~r. 7.-God'.• answer. "I the Lord_ will answer him by myself." The people mqmre of the false prophets, but God lumself ,viii answer them. The question con- cerning the coming danger will be settled by the event. That will be God's answer, and it will put an end to all doubt on the one side, and to all deception on the other. I. THE PR0MISE OF Gon's ANSWER. There are questions which grievously perplex us, and to which, as yet, we can get no reply. Those that aro frivolous may never be answered; e.g. Clement's illustration, "Whether the number of the stare be odd or even?" It can be of no use for us to know the answer to such a question. No doubt there are also greater problems which still do not concern us personally, and of these we may never have the solution. There is no reason to suppose that we shall ever become omniscient. But, on the other band, there are deep, heart-searching questions, which bear directly upon our life. We crave an answer to such questions, and God will not leave us for ever in the dnrk concerning them. We may hnve our patience tried for a season, but at length the light will dnwn. II. THE SOURCE OF Goo's ANSWER. It will come direct from himRelf. The foolish Jews inquired of false prophets. But not even a true prophet such as Ezekiel would be entrasted with the reply. God himself is to answer them. God does not act by proxy. He has servants and agents. But he is in them, nnd he can dispense with them altogether whenever he chooses. He has direct dealings with souls. If the answer comes from God, it must be true and sufficient. In momentous questions concerning the s0ul and its eternal life we cannot be satisfied with a reply from any delegated authority, not from the greatest prophet, apostle, or archangel. We want to hear the voice of God himself. III. THE CHARACTER OF Goo's ANSWER. In the present case it was to be given by crents. The destruction of Jerusalem was to be God's answer to the disput.ing Jews. That was as truly a Divine answer as a voice from heaven would have been, for the , 0ice would have been a shaping of air-waves, a work of God in nature. This event was God's working in providence. God speaks to us through his providence. History is a. record of God's answers to man's questions. Such an answer has many merits. I. It is percepttble to all. The fall of Jerusalem sent a shock through the Jewish world. 2. It is clear and unmistakable. God had threatened judgment. Would his threat prove true? Who could doubt the meaning of the terrible response? 3. It iB irreversible. .An event which has once occurred can never he undone. The lessons of history are eternal. IV. THE ADVENT OF Goo's ANSWER. 1. It may come unsought. The faithless Jews neglected their God, and inquired for oracles from the false prophets. Yet he of whom tbey sought no word spoke by the awful thunders of judgment. 2. It may come from an unexpected quarter. 'l'hese unbelieving Jews were not expecting to hear the voice of God. Therefore they were made to hear it in most terrible tones. It is better not to wait for such a startling reply. God has spoken in the great events of Bethlehem and Calvary, and there his voice is one of grace and benediction.