" And he said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." Luke 24:44-4944And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45Then opened he their understanding, that they might understand the scriptures, 46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48And ye are witnesses of these things. 49And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (Luke 24:44‑49).
This splendid passage of holy scripture sets before us the great commission which the risen Lord entrusted to His apostles just as He was about to ascend into the heavens, having gloriously accomplished all His blessed work upon earth. It is truly a most wonderful commission, and opens up a very wide field of truth, through which we may range with much spiritual delight and profit. Whether we ponder the commission itself, its basis, its authority, its 'power, or its sphere, we shall find it all fall of most precious instruction. May the blessed Spirit guide our thoughts, while we meditate, first of all, upon
THE COMMISSION ITSELF, The apostles of our Lord and Savior Jesus Christ ×were specially charged to preach "repentance and remission of sins." Let us all remember this. We are prone to forget it, to the serious damaging of our preaching, and of the souls of our hearers. Some of us are apt to overlook the first part of the commission, in our eagerness, it may be, to get to the second. This is a most serious mistake. We may rest assured that it is our truest wisdom to keep close to the veritable terms in which our blessed Lord delivered His charge to His earliest heralds. We cannot omit a single point, not to say a leading branch of the commission, without serious 10s# in every way. Our Lord is infinitely wiser and more gracious than we are, and we need not fear to preach with all possible plainness what He told His apostles to preach, namely, " repentance and remission of sins."
Now the question is, are we all careful to maintain this very important connection? Do we give sufficient prominence to the first part of the great commission? Do we preach " repentance?"
We are not now inquiring what repentance is; that we shall do, if God permit. But, whatever it is, do we preach it? That our Lord commanded His apostles to preach it is plain; and not only so, but He preached it Himself, as we read in Mark 1: " Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel."
Let us carefully note this record. Let all preachers note it. Our divine Master called upon sinners to repent and believe the gospel. Some would have us to believe that it is a mistake to call upon persons dead in trespasses and sins to do anything. "How," it is argued, " can those who arc dead repent? They are incapable of any spiritual movement. They must first get the power ere they can either repent or believe."
What is our reply to all this? A very simple one indeed—our Lord knows better than all the theologians' in the world what ought to be preached. He knows all about man's condition—his guilt, his misery, his spiritual death, his utter helplessness, his total inability to think a single right thought, to utter a single right word, to do a single right act; and yet He called upon" men to repent. This is quite enough for us. It is no part of our business to seek to reconcile seeming differences. It may seem to us difficult to reconcile man's utter powerlessness with his responsibility; but " God is His own interpreter, and He will make it plain." It is our happy privilege, and our bounden duty, to believe what He says, and to do what He tells us. This is true wisdom, and it yields solid peace.
Our Lord preached repentance, and He commanded His apostles to preach it; and they did so constantly. Hearken to Peter on the day of Pentecost. " Then Peter said unto them, Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." And again, 'Repent ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord." Hearken to Paul also, as he stood on Mars' Hill, at Athens: " But now God commandeth all men everywhere to repent; because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance (πιστιν) unto all men, in that he hath raised him from the dead." So also, in his touching address to the elders of Ephesus, he says, " I kept back nothing that was profitable, [blessed servant!] but have showed you, and have taught you publicly, and from house to house, testifying, both to the Jews, and also the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." And again, in his address to king Agrippa, he says, " Whereupon, Ο king Agrippa, I was not disobedient unto the heavenly vision, but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance."
Now, in the face of this body of evidence—with the example of our Lord and His apostles so fully and clearly before us—may we not very lawfully inquire whether there is not a serious defect in much of our modern preaching? Do we preach repentance as we ought? Do we assign to it the place which it gets in the preaching of our Lord and of His early heralds? It is vanity and folly, or worse, to talk about its being legal to preach repentance, to say that it tarnishes the luster of the gospel of the grace of God to call upon men dead in trespasses and sins to repent, and do works meet for repentance. Was Paul legal in his preaching? Did he not preach a clear, full, rich, and divine gospel? Have we got in advance of Paul? Do we preach a clearer gospel than he? How utterly preposterous the notion! Well, but he preached repentance. He told his hearers that God now commandeth all men everywhere to repent. Docs this mar the gospel of the grace of God? Does it detract from its heavenly fullness and freeness? As well might you tell a farmer that it lowered the quality of his grain to plow the fallow ground before sowing.
No doubt it is of the very last possible importance to preach the gospel of the grace of God, or, if you please, the gospel of the glory, in all its fullness, clearness, and power. We are to preach the unsearchable riches of Christ—to declare the whole counsel of God—to present the righteousness of God and His salvation, without limit, condition, or hindrance of any kind—to publish the good news to every creature under heaven.
We should, in the very strongest possible manner, insist upon this. But at the same time we must jealously keep to the terms of "the great commission." We cannot depart the breadth of a hair from these without serious damage to our testimony, and to the souls of our hearers. If we fail to preach repentance, we are " keeping back" something " profitable." What should we say to a husbandman, if we saw him scattering his precious grain along the beaten highway? We should justly pronounce him out of his mind. The plowshare must do its work. The fallow ground must be broken up ere the seed is sown: and we may rest assured that, as in the kingdom of nature, so in the kingdom of grace, the plowing must precede the sowing. The ground must be duly prepared for the seed, else the operations will prove altogether defective. Let the gospel be preached as God has given it to us in His word. Let it not be shorn of one of its moral glories; let it flow forth as it comes from the deep fountain of the heart of God, through the channel of Christ's finished work, on the authority of the Holy Ghost. All this is not only most fully admitted, but peremptorily insisted upon; but at the same time we must never forget that our Lord and Master called upon men to "repent and believe the gospel;" that He strictly enjoined it upon His holy apostles to preach repentance; and that the blessed apostle Paul, the chief of apostles, the profoundest teacher the church has ever known, did preach repentance, and call upon men everywhere to repent, and do works meet for repentance.
And here it may be well for us to inquire what this repentance is which occupies such a prominent place in "the great commission," and in the preaching of our Lord and of His apostles. If it be—as it most surely is—an abiding and universal necessity for man—if God commands all men everywhere to repent—if repentance is inseparably linked with remission of sins—how needful it is that we should seek to understand its true nature.
What, then, is repentance? May the Spirit Himself instruct us by the word of God! He alone can. We are all liable to err—some of us have erred—in our thoughts on this most weighty subject. We are in danger, while seeking to avoid error on one side, of falling into error on the other. We are poor, feeble, ignorant, erring creatures, whose only security is in our being kept continually at the feet of our blessed Lord Jesus Christ. He alone can teach us what repentance is, as well as what it is not. We feel most fully assured that the enemy of souls and of the truth has succeeded in giving repentance a false place in the creeds, and confessions, and public teachings of Christendom; and the conviction of this makes it all the more needful for us to keep close to the living teachings of holy scripture.
We are not aware of any formal definition of the subject furnished by the Holy Ghost. He does not tell us in so many words what repentance is; but the more we study the word in reference to the great question, the more deeply we feel convinced that true repentance involves the solemn judgment of ourselves, our condition, and our ways, in the presence of God; and, further, that this judgment is not a transient feeling, but an abiding condition—not a certain exercise to be gone through as a sort of title to the remission of sins, but the deep and settled habit of the soul, giving seriousness, gravity, tenderness, brokenness, and profound humility, which shall overlap, underlie, and characterize our entire course.
We seriously question if this aspect of the subject is sufficiently understood. Let not the reader mistake us. We do not mean for a moment to teach that the soul should be always bowed down under the sense of un-forgiven sin. Far be the thought! We think it will be found that our teaching in the pages of '"Things New and Old," for the last nineteen years, is the very reverse of such a thought. But we greatly fear that some of us, in running away from legality on the question of repentance, have fallen into levity. This is a serious error. We may depend upon it that levity is no remedy for legality were it proposed as such, we should have no hesitation in pronouncing the remedy much worse than the disease. Thank God we have His own sovereign remedy for levity, on the one hand, and legality on the other. " Truth" insisting upon " repentance,' is the remedy for the former. " Grace," publishing "remission of sins," is the remedy for the latter. And we cannot but believe that the more profound our repentance, the fuller will be our enjoyment of remission.
We are inclined to judge that there is a sad lack of depth and seriousness in much of our modern preaching. In our anxiety to make the gospel simple, and salvation easy, we fail to press on the consciences of our hearers the holy claims of truth. If a preacher now-a-days were to call upon his hearers to "repent and turn to God, and to do works meet for repentance," he would, in certain circles, be pronounced legal, ignorant, below the mark, and such like. And yet this was precisely what the blessed apostle Paul did, as he himself tells us. Will any of our modern evangelists have the temerity to say that Paul was a legal or an ignorant preacher? We trust not. Paul carried with him the full, clear, precious gospel of God—the gospel of the grace, and the gospel of the glory. He preached the kingdom of God—He unfolded the glorious mystery of the church—yea, that mystery was specially com-mi lied to him.
But let all preachers remember that Paul preached repentance. He called upon sinners to judge themselves—to repent in dust and ashes, as was meet and right they should. He himself had learned the true meaning of repentance. He had not only judged himself once in a way, but he lived in the spirit of self-judgment. It was the habit of his soul, the attitude of his heart, and it gave a depth, solidity, seriousness, and solemnity to his preaching of which we modern preachers know but little. We do not believe that Paul's repentance ended with the three days and three nights of blindness after his conversion. He was a self-judged man all his life long. Did this hinder his enjoyment of the grace of God or of the preciousness of Christ? Nay, it gave depth and intensity to his enjoyment.
All this, we feel persuaded, demands our most serious consideration. We greatly dread the light, airy, superficial style of much of our modern preaching. It sometimes seems to us as if the gospel were brought into utter contempt, and the sinner led to suppose that he is really conferring a very great favor upon God in accepting salvation at His hands. Now we must solemnly protest against this. It is dishonoring to God, and lowering His gospel; and, as might be expected, its moral effect on those who profess to be converted is most deplorable. It superinduces levity, self-indulgence, worldliness, vanity, and folly. Sin is not felt to be the dreadful thing it is in the sight of God. Self is not judged. The world is not given up. The gospel that is preached is what maybe called " salvation made easy" to the flesh—the most terrible thing we can possibly conceive—terrible in its effect upon the soul—terrible in its results in the life. God's sentence upon the flesh and the world gets no place in the preaching to which we refer. People are offered a salvation which leaves self and the world practically unjudged, and the consequence is, those who profess to be converted by this gospel exhibit a lightness and unsubduedness perfectly shocking to people of serious piety.
It will, perhaps, be said that those sad results of which we speak are owing to the fact that the heavenly πάο of the gospel is left out—that a glorified Christ is not preached—that a full resurrection gospel is not proclaimed—that man and his need are made more prominent than God and His glory—that it is more a bringing Christ down into our circumstances than bringing us up into God's presence, in association with a risen and glorified Christ.
Well, there may be a good deal in this, and we are well disposed to admit a broad margin in which to in-κort all that has to be said on this side of the question, out we must still fall back on the weighty fact that the blessed apostle Paul—who most surely preached the gospel in all its fullness and in all its power—insisted upon repentance. This cannot be set aside. Man must take his true place before God, and that is the place of self-judgment, contrition of heart, real sorrow for sin, and true confession. It is here the gospel meets him. The fullness of God ever waits on an empty vessel, and a truly repentant soul is the empty vessel into which all the fullness of the grace of God can flow in saving power. The Holy Ghost will make the sinner feel and own his real condition. It is He alone who can do so; but He uses preaching to this end. He brings the word of God to bear on man's conscience. The word is His hammer, wherewith He breaks the rock in pieces—His plowshare, wherewith He breaks up the fallow ground. He makes the furrow, and then casts in the incorruptible seed, to germinate and fructify to the glory of God. True, the furrow, how deep so ever it may be, can produce no fruit. It is the seed, and not the furrow; but there must be the furrow, for all that.
It is not, need we say? that there is anything meritorious in the sinner's repentance. To say so could only be regarded as the most monstrous audacity. Repentance is not a good work whereby the sinner merits the favor of God. All this view of the subject is utterly and fatally false. True repentance is the discovery and hearty confession of our utter ruin and guilt. It is the finding out that my whole life has been a lie, and that I myself am a liar. This is serious work. There is no flippancy or levity when a soul is brought to this. A penitent soul in the presence of God is a solemn reality; and we cannot but feel that were we more governed by the terms of " the great commission," we should more solemnly, earnestly, and constantly call upon men " to repent and turn to God, and do works meet for repentance," we should preach "repentance" as well as "the remission of sins." (To be continued, if the Lord will)