Page:An Exposition of the Old and New Testament (1828) vol 4.djvu/25

Rh wrong, shed no more innocent blood; that is the meaning of washing them, and making them clean, v. 16. It is not only sorrowing for the sin they had committed, but breaking off the practice of it for the future, and mortifying all those vicious affections and dispositions which incline them to it. Sin is defiling to the soul; our business is to wash ourselves from it by repenting of it, and turning from it to God. We must put away not only that evil of our doings, which is before the eye of the world, by refraining from the gross acts of sin, but that which is before God's eyes, the roots and habits of sin, that are in our hearts; those must be crushed and mortified.

2. They must learn to do well. This was necessary to the completing of their repentance. Note, It is not enough that we cease to do evil, but we must learn to do well. (1.) We must be doing; not cease to do evil, and then stand idle. (2.) We must be doing good, the good which the Lord our God requires, and which will turn to a good account. (3.) We must do it well, in a right manner, and for a right end; and, (4.) We must learn to do well, we must take pains to get the knowledge of our duty, be inquisitive concerning it, in care about it, and accustom ourselves to it, that we may readily turn our hands to our work, and become masters of this holy art of doing well.

He urges them particularly to those instances of well-doing, wherein they had been defective; to second-table-duties; "Seek judgment; inquire what is right, that ye may do it: be solicitous to be found in the way of your duty, and do not walk at all adventures; seek opportunities of doing good. Relieve the oppressed, those whom you yourselves have oppressed; ease them of their burthens, ch. lviii. 6. You that have power in your hands, use it for the relief of those whom others do oppress, for that is your business; right those that suffer wrong; in a special manner concern yourselves for the fatherless and the widow, whom, because they are weak and helpless, proud men trample upon and abuse; do you appear for them at the bar, on the bench, as there is occasion; speak for those that know not how to speak for themselves, and that have not wherewithal to gratify you for your kindness." Note, We are truly honouring God when we are doing good in the world; and acts of justice and charity are more pleasing to him than all burnt-offerings and sacrifices.

II. A demonstration, at the bar of right reason, of the equity of God's proceeding with them; "Come now, and let us reason together; (v. 18.) while your hands are full of blood, I will have nothing to do with you, though you bring me a multitude of sacrifices: but if you wash you, and make you clean, you are welcome to draw nigh to me; come now, and let us talk the matter over." Note, Those, and those only, that break off their league with sin, shall be welcome into covenant and communion with God; he says, Come now, who before God forbade them his courts. See Jam. iv. 8. Or rather thus; there were those among them who looked upon themselves as offended by the slights God put upon the multitude of their sacrifices, as ch. lviii. 3. Wherefore have we fasted, (say they,) and thou seest not? They represented God as a hard Master, whom it was impossible to please; "Come," says God, "let us debate the matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal." Ezek. xviii. 25. Note, 1. Religion has reason on its side: there is all the reason in the world that we should do as God would have us to do. 2. The God of heaven condescends to reason the case with those who contradict him and find fault with his proceedings, for he will be justified when he speaks, Ps, li. 4. The case needs only to be stated, (as it is here very fairly,) and it will determine itself. God shows here upon what terms they stood, (as he does Ezek. xviii. 21, 24.—xxxiii. 18, 19.) and then leaves it to them to judge whether they were not fair.

(1.) They cannot in reason expect any more than that, if they repent and reform, they should be restored to God's favour, notwithstanding their former provocations; "This you may expect," says God, "and it is very kind; who could have the face to desire it upon any other terms?" [1.] "It is very little that is required, only that you be willing and obedient, that you consent to obey;" so some read it; "that you subject your wills to the will of God, acquiesce in that, and give up yourselves in all things to be ruled by him that is infinitely wise and good." Here is no penance imposed for their former stubbornness, nor the yoke made heavier, or bound harder, on their necks; only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your own good, now be tractable, be governable." He does not say, "If you be perfectly obedient," but, "If you be willingly so;" for if there be a willing mind, it is accepted. [2.] That is very great, which is promised hereupon. First, That all their sins should be pardoned to them, and should not be mentioned against them; "Though they be as red as scarlet and crimson, though you lie under the guilt of blood, yet, upon your repentance, even that shall be forgiven you, and you shall appear in the sight of God as white as snow." Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, a deep dye, a double dye, first in the wool of original corruption, and afterwards in the many threads of actual transgression, though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Ps. li. 7. If we make ourselves clean by repentance and reformation, (v. 16.) God will make us white by a full remission. Secondly, That they should have all the happiness and comfort they could desire; "Be but willing and obedient and you shall eat the good of the land, the land of promise; you shall have all the blessings of the new covenant, of the heavenly Canaan; all the good of that land." They that go on in sin, though they dwell in a good land, cannot with any comfort eat the good of it, guilt imbitters all; but if sin be pardoned, creature-comforts become comforts indeed.

(2.) They cannot in reason expect any other than that, if they continue obstinate in their disobedience, they should be abandoned to ruin, and the sentence of the law should be executed upon them; what can be more just? (v. 20.) "If you refuse and rebel, if you continue to rebel against the divine government, and refuse the offers of divine grace, you shall be devoured with the sword; with the sword of your enemies, which shall be commissioned to destroy you, with the sword of God's justice, his wrath, and vengeance, which shall be drawn against you; for this is that which the mouth of the Lord has spoken, and which he will make good, for the maintaining of his own honour." Note, Those that will not be governed by God's sceptre, will certainly and justly be devoured by his sword.

"And now life and death, good and evil, are thus set before you; Come and let us reason together. What have you to object against the equity of this, or against complying with God's terms?"

21. How is the faithful city become a