05.20. Motives And Encouragements To Repentance (Concluded)

XVII MOTIVES AND ENCOURAGEMENTS TO REPENTANCE (CONCLUDED)

 
Joy in heaven – "There shall be Joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons that need no repentance." "There is joy in the presence of the angels of God over one sinner that repenteth." "It was meet to make merry and be glad; for this thy brother was dead, and is alive; and was lost, and is found" (Luke 15:7; Luke 15:10; Luke 15:32).

First, in deriving motives to repentance from these scriptures, we should note the occasion and object of the three parables – the lost sheep, or one out of a hundred; the lost coin, or one out of ten; the lost son, or one out of two. The occasion was: "Now all the publicans and sinners were drawing near unto him to hear him. And both the Pharisees and the scribes murmured, saying, This man receiveth sinners and eateth with them" (Luke 15:1.) Our Lord’s object was to justify his own interest in sinners and to rebuke those who murmured at it.

Second, we must determine whose was the joy; who the sharers of the joy; where the joy was exercised and exhibited, and the reasonableness and propriety of its exercise and exhibition. It is easy to determine whose was the joy. It was the owner of the lost sheep, who, having found it, laid it on his shoulder, rejoicing. Well might he say, "It was my sheep. It was lost. I have found it. I rejoice." It was the owner of the lost coin, who, having found it, said to others, "Rejoice with me. It was my money. It was my loss. Its finding is my gain. The joy is mine." It was the father of the lost boy who, seeing the prodigal coming home, ran to meet him and kissed him much and rejoiced the most. And as the shepherd and woman and father of the parables represent respectively God the Son, who came to seek and to save the lost; God the Spirit, by whose light and sweeping the lost is discovered; God the Heavenly Father, who welcomes the returning prodigal, evidently the joy is the joy of the triune God – Father, Son, and Holy Spirit. So testifies the prophet: "The Lord thy God . . . he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing" (Zephaniah 3:17).

It was the prospect of this very joy, set before him as a recompense, which enabled God the Son to endure the cross and despise the shame (Hebrews 12:2), and having endured the one and despised the other, though for a time they made him "a man of sorrow and acquainted with grief," now awaits the fulfilment of another scripture: "God, thy God, hath anointed thee with the oil of gladness above thy fellows." "Verily, he shall see of the travail of his soul and shall be satisfied." "When he shall come to be glorified in his saints, and to be admired in all them that believe, in that day." Mark the tense: "There shall be joy." The sharers of the divine joy, represented in the first two parables by "the friends and neighbors," and in the third by "his servants," are evidently the "angels of God" (Hebrews 12:10). "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:14)? The place of the joy is heaven – God’s home – the Father’s house of "many mansions." As saith the Scripture: "Sing, O ye heavens; for the Lord hath done it" (Isaiah 44:23). The reasonableness and propriety of the Joy lies in the fact that an owner has recovered vaulable property of which he was wrongfully bereft; a father recovers his own lost child, yea, finds him alive that had been dead.

Third, we must carefully note (a) that all this joy was over the fact that "one sinner repented," and (b) it was more joy than heaven experiences over all the Pharisees in the world, who murmur at or are indifferent to the salvation of sinners. Having thus determined the occasion and object of the three parables – whose the joy; who its sharers; where the joy and why, and that so great joy is over the salvation of every one penitent – even greater joy than over all the impenitent in the world, we are now prepared to construct a motive to repentance of great power. We may even anticipate the process of thought by which it works its silent, conquering way into the sinner’s mind, unsealing his tears, bringing him down on his knees, causing him to smite his wicked heart and cry out: "God be merciful to me, the sinner."

For, beholding the foregoing facts, how can he help reasoning thus: Surely heaven’s view of this soul-saving business is widely different from earth’s view? And as heaven is higher and better than earth, that must be the just view. And if God and angels are thus concerned over one soul, that soul must be of infinite value – so valuable that there is no exchange for it, no profit in gaining the whole world if I lose it. Hitherto I have made hell glad, but now by pulling this rope of penitence down here, I can set to ringing all the bells of heaven. Surely if Jesus so loves me as to leave heaven to find and save me; if "the love of the Spirit" is a lighted lamp illuminating the darkness where I wander; if the Father is waiting to welcome me, the prodigal, and ready to embrace and kiss me much, giving white robes for my pitiful rags, a royal feast for the husks, fit only for swine, on which hitherto I would fain satisfy my hunger – ah! my soul – then thou hast misunderstood God; and now I change my mind toward God – I repent! I repent!

"For the kingdom of heaven is at hand" (Matthew 3:2). This phrase, meaning reign or sovereignty of heaven, is peculiar to Matthew’s Jewish Gospel. It presupposes a familiarity with both earlier and later prophetic utterances (Isaiah 9:6-7; Isaiah 11:1-10; Micah 4:1-8; Jeremiah 23:5-6; Ezekiel 37:24; Daniel 2:44; Daniel 7:13-14), and an expectation of their fulfilment. The announcement, therefore, that this frequently foretold and long-awaited reign "has drawn near," and the making this nearness a ground for repentance, suggests at once to the mind the character of the motive. The primal idea is prompt and urgent preparation to meet and receive the kingly guest Just at hand, with all readiness of submission to his government. That is, there must be prepared at once a straight, open way to the heart for this King, almost here; room provided in the heart for his abode; a suitable fitting up of the room for his indwelling, which implies the expulsion of all preceding guests, and the removal of all furniture, hitherto used, repugnant to him; a standing ready at the door to welcome him; a recognition in the welcome of his sole sovereignty, with unqualified submission to his rule. We see then that if repentance means preparation to receive God, and if God’s visible coming and reign, far off in the prophecies, is now at hand, the motive to repent must connect with and gather force from that nearness, which makes it one of urgency, calling for prompt and exclusive attention. In railroad parlance, John’s exhortation, "Repent, for the kingdom of heaven is at hand," is equal to the dispatch announcing: "Through passenger train coming, with full right of way; clear the main track, sidetrack everything, and close against them all the switches connecting with the main line." Yea, in the exhortation, we not only see the distant smoke and hear the faint rumble of the rapidly rolling cars, but we hear the shriek of the whistle and see the glare of the headlight.
The motive is an awakening one, dispelling all drowsiness; a stirring one, exciting all activities; a masterful one, subordinating all other concerns. The "at hand" of the kingdom suggests a secondary but very precious motive to repentance, thus: Repentance is a change of mind toward God concerning a course of sin leading rapidly down to death and eternal ruin. Now, if man be on this road to death, it seeming right to him, I have been cruel, not benevolent to him in dispelling his illusion by a revelation of the certain speedy, irreparable ruin ahead of him; if there be no available way of escape. I only make him die in apprehension before the reality, hastening and multiplying his hell. But if, as a motive to change his mind and turn, I announce the kingdom of heaven, with its forgiveness and salvation, not afar off, but "at hand"; if he be even now on the crumbling verge of hell, almost aflame as a brand exposed to the burning, and I can show him, in the nearness of the kingdom of heaven, salvation, instant, perfect, and eternal (Luke 23:43; Romans 10:6-8), then I do him inestimable good, and not evil at all.

"The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent" (Acts 17:30). This motive arises from the obligations of light, privilege and opportunity. Its strength is measured by the degree of the light. It is supplied from many other scriptures – indeed, from the tenor and trend of all the scriptures. It reveals the justice of God in requiring of men according to what they have, and not according to what they have not. As this is a great principle of the divine justice, the reader would do well to study it in the light of the following scriptures, which will furnish many sermons, and in which this great motive may be defined, illustrated and enforced: Numbers 15:24-31; Psalms 19:12-13; Matthew 11:22-24; Matthew 12:41-42; Luke 23:34; Acts 3:17; 1 Timothy 1:13; Hebrews 10:26-29.

God’s sovereignty in the degree of light given. "For if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes." This is a marvelous scripture, teaching a solemn lesson, and suggesting an urgent motive to instant repentance. The facts disclosed are: (a) That the people of Tyre and Sidon, as well as the people of Chorazin and Bethsaida, had light enough for repentance, (b) That the latter people had more light than the former people, (c) That neither people repented and both are lost. (d) That if the former had been blessed with as much light as the latter enjoyed, they would have repented, (e) That it shall be more tolerable in the day of judgment for the people who had less light.
The emphatic point in the lesson is that men have no claim on God as to the amount of light, privilege and opportunity; and may not presume that he will increase them until they do repent.
The Ninevites found sufficient light in one sermon of just eight words – a sermon announcing ruin – uttered by a stranger who earnestly desired their overthrow and deprecated their salvation. A preacher, ignorant of God’s sovereignty and man’s extreme peril, once said, "Whenever God cuts off a wicked boy or man by early death, it is proof that he foreknew that the boy or man would not have repented under any circumstances." This statement from the pulpit is a flat and palpable contradiction of our Lord’s own words (Matthew 11:20-24), and was well calculated to encourage sinners to delay repentance, in the delusive hope of greater light some future day.

God’s sovereignty in the space given for repentance. The Scriptures do teach that God graciously allows the wicked space for repentance, during which the death penalty already deserved and pronounced is suspended, while the Spirit strives and Jesus pleads, but they nowhere leave the measure of that space to the sinner, and seldom, though sometimes, disclose its extent. The space of the Antediluvians was, "while the ark was a preparing" (1 Peter 3:20). In this space, Christ in the Spirit (1 Peter 3:19; Genesis 6:3), through Noah (2 Peter 2:5), preached righteousness. The Ninevites had a space of forty days (Jonah 2:4). Nebuchadnezzar had a space of twelve months after the sentence "hew down the tree" (Daniel 4:14-15; Daniel 4:27; Daniel 4:29). The Jews had their final year, their day of visitation, which they did not know (Luke 13:6-9; Luke 19:42; Mark 11:12-14; Mark 11:21-22). Even the woman Jezebel had her space (Revelation 2:21), as also did Esau (Hebrews 12:16-17).
This motive, like the preceding one, obtains its force from the fact that we have no more power to increase the time which God, in his sovereignty, may allot for repentance than to increase the light, which is given according to his own good pleasure. Hence we should repent now and walk heavenward in the first beam of light, lest there be no tomorrow and lest the light shine no more forever.

Repent ye therefore . . . that so there may come seasons of refreshing from the presence of the Lord; and that he may send the Christ who hath been appointed for you, even Jesus: "whom the heaven must receive until the time of restoration of all things" (Acts 3:19-21). Here are four mighty motives grouped (beside one already discussed), which cannot be fully understood or felt except from a Jewish standpoint. Hence we prefer to discuss them together, (a) The first is suggested by the "therefore" pointing back to their denial and crucifixion of their own Messiah (Acts 3:13-17), while blinded by the veil of ignorance (Acts 3:18; 2 Corinthians 3:14-15). This dark sin calleth for repentance. It is a Jewish sin even till this day. (b) The second points to "the seasons of refreshing from the presence of the Lord," which will never come to the Jewish people and land until they repent and "look on him whom they have pierced" (Zechariah 12:10-14; Zechariah 13:1; Romans 11:1-36). (c) This national repentance and salvation of the Jews must precede the second coming of our Lord. Their delay of repentance delays his coming – their repentance will hasten and herald his coming (Romans 11:20; 2 Peter 3:4-10). Repent ye Jews, that Jesus may come. (d) The restoration of all things (Romans 8:19-24; 2 Peter 3:13; Revelation 21:1) follows our Lord’s coming (Revelation 21:21) which awaits the repentance of the Jews. Repent therefore, ye Jews, that the Father may send our Lord, bringing a restoration of all things. He has promised to come quickly – why comes he not? He is not slack concerning that promise, but is unwilling that Israel should perish, and awaits their life from the dead.

Then, O ye Gentiles, where is your mission to the Jews? Where are your prayers for ancient Israel? How long will you prefer to tread down Jerusalem? Is it nothing to you, as you pass by, that no rain has fallen on Israel for nearly two thousand years?

O the drouth! The drouth! O the desert! The desert! whose wastes are burning sands and whose skies are molten brass! Cannot you, the beneficiaries of Israel’s fall, pray for rain that the Jewish desert may blossom as a rose? Do you want Jesus to come? Then help Israel. Do you long for the good country whose inhabitants are never sick, and never weep, and never die, but ever see the face of God – then HELP ISRAELI "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 unto all men, in that he hath raised him from the dead" (Acts 17:31). Here looms up the "great white throne" as a motive to repentance. We see the judge coming in flaming fire, with angels and justified spirits (2 Thessalonians 1:7-8; 1 Thessalonians 4:14; Jude 1:14-15) ; the resurrection of the dead, and transfiguration of the righteous living (1 Corinthians 15:51-52; 1 Thessalonians 4:16-17); the gathering of all the dead before the throne (Revelation 20:11-12) ; the great separation (Matthew 25:31-32); the final destiny (Matthew 25:46; Romans 2:6-11; 2 Thessalonians 1:6-10; Revelation 20:12-15; Revelation 22:4-15). Surely that wicked heart is adamant that gathers no motive to repentance from these certain, rapidly approaching, sublime, dreadful and glorious transactions. And the assurance of that judgment is Christ’s resurrection (Acts 17:31).

If the tomb be empty the judgment cometh.

"Except ye repent, ye shall all likewise perish" (Luke 13:35). This motive is twofold: (a) "perish;" (b) "likewise," that perish suddenly, unexpectedly, for so perished the Galileans at their altars, and the eighteen on whom the tower of Siloam fell. The "perishing" has been set forth in the Scriptures under the preceding motive; its suddenness must be considered here. In a thunderstorm we expect to see some tree riven by lightning – in the cyclone some uprooted. These calamities have their forecast and take us not by surprise. But if when the summer sky is bright and the air is deadly still, a giant tree of the field, under which weary laborers rest at noon, falls without wind or warning, that is the unexpected disaster. So perish the impenitent. So it was in the days of Noah; they were eating and drinking, marrying and giving in marriage when the flood came, and swept them all suddenly and unabsolved into eternity. So perished Sodom and Gomorrah, now suffering the vengeance of eternal fire. And so it shall be in the day of the Son of Man (Luke 17:26-30). "He that, being often reproved, hardeneth his neck, shall suddenly be destroyed and that without remedy" (Proverbs 29:1). "Their foot shall slide in due time" (Deuteronomy 32:35). Though for a time "they are not in trouble as other men; though their eyes stand out with fatness; though they set their mouth against the heavens and their tongue walketh through the earth," yet, "surely thou dost set them in slippery places; thou castedst them down into destruction." "How are they brought into desolation, as in a moment! They are utterly consumed with terrors" (Psalms 73:5; Psalms 73:7; Psalms 73:9; Psalms 73:18-19). The power of this motive finds an unparalleled illustration in the effect of Jonathan Edwards’ great sermon, "Sinners in the Hands of an Angry God."
And now, in a very imperfect way, far below the transcendent importance of the theme, I have brought to a close my discussions on repentance. I have felt constrained to deal earnestly with so great a subject, because impressed with the shallowness of treatment it usually receives in modern pulpits. O young preachers, remember that the plow is needed, and I exhort you to plow deep when you break up fallow ground!

I may add only that all the relations of repentance have not been considered in these four chapters. Its important relation to baptism and church membership has not been noted. Let it suffice here to state as a vital law that only penitent believers are gospel subjects of baptism and church membership. Nor has opportunity been afforded to discriminate, in important particulars, between the one repentance of the sinner culminating in faith, and the many repentances of the Christian after conversion – a discrimination so wanting in the Philadelphia Confession of Faith, and which confession was borrowed from the Westminster Confession.

QUESTIONS 1. What fifth motive to repentance is given in this chapter?

2. In what book and chapter of the New Testament do we find it?

3. In what kind of teaching is it embodied?

4. Quote the three passages cited which enforce the motive.

5. In deriving a motive to repentance from these scriptures what three things must be done?

6. State then first, the occasion and object of these three parables: Whose is the Joy? Repeat Zephaniah 3:17 and Hebrews 12:2. Who are the sharers of it? What have they to do with men’s salvation (Hebrews 1:4)? Where is the joy exercised and exhibited? What is the reasonableness of it? What two other things must be noted?

7. State the probable process of reasoning in the sinner’s mind from the foregoing facts, leading up to repentance.

8. State, in scriptural language, the sixth motive cited.

9. What means the phrase, "kingdom of heaven," and to what gospel is it peculiar?

10. With what Old Testament prophecies does it presuppose familiarity and expectation of fulfilment?

11. What fact concerning this kingdom is made the ground of the exhortation to repentance?

12. What then is the primal idea involved?

13. Describe the urgency by a railway illustration.

14. What secondary idea involved suggests an additional motive?

15. State, in scriptural language, the seventh motive.

16. From what obligation does the motive arise?

17. What principle of divine justice rules in the matter?

18. What other scriptures define, illustrate, and enforce this motive?

19. From what proposition is derived the eighth motive?

20. Quote the scripture (Matthew 11:21-24) establishing the truth of the proposition.

21. What five facts does this scripture set forth?

22. What is the emphatic point in the lesson?

23. On what minimum of light did the Ninevites repent?

24. What said a preacher once on this subject?

25. What is the author’s criticism on his statement?

26. From what kindred proposition is derived the ninth motive?

27. What do the Scriptures teach about this space?

28. Is the measure of this space left to man?

29. Cite the measure of the Antediluvian space and the scripture bearing on it.

30. How long was the Ninevite space? Nebuchadnezzar’s?

31. What scriptures show the space allotted to the Jews in the time of Jesus?

32. What concerning this space is said of Jezebel? Of Esau?

33. From what fact does this motive derive its force?

34. Recite verbatim revised text of Acts 3:19-21.

35. How many distinct motives are appealed to here?

36. Which one had already been considered?

37. From what standpoint must the remaining four be best understood?

38. How is the first of the four suggested?

39. To what facts calling for repentance does the "therefore" point back?

40. To what hope does the second of these four motives point?

41. What two scriptures, designated from many, bear on the withholding of "refreshings" from the Jews until they repent (Romans 11:1-36; Zechariah 12:10-14; Zechariah 13:1)?

42. To what hope does the third of these motives point?

43. What is the relation of time and order of precedence, according to this text, between the national Jewish repentance and Christ’s second advent?

44. What bearing, according to 1 Peter 3:4-10, has their delay in repentance on the second advent?

45. To what hope does the fourth of these motives point?

46. What scriptures show the nature and extent of this restoration of all things, and that it follows our Lord’s second coming?

47. How should these facts affect the Jew?

48. What duties to the Jews ought the facts to suggest to Gentile Christians?

49. Recite, in scriptural language, the eleventh motive.

50. State what order of stupendous events this motive brings to view citing the scriptures which teach them.

51. In what stupendous fact has God given assurance of this judgment to all men?

52. State in scriptural language the twelfth motive.

53. State the twofold nature of the motive.

54. The first fold having been previously considered, what is the essence of the second fold.

55. Illustrate from trees.

56. Illustrate by the days of Noah – by the case of Sodom and Gomorrah.

57. Quote the pertinent passage from Proverbs; from Deuteronomy from the psalms.

58. What is the relation between repentance and baptism and consequently between repentance and church membership?