Verse-by-Verse Bible Commentary
Jeremiah 3:23

Bridgeway Bible Commentary

Repentance means genuine change (3:19-4:4)

God wanted the relationship between him and his people to be like that between a father and a son, or between a husband and a wife. But his people have been rebellious and unfaithful (19-20). In hope, the prophet pictures the people turning from their false worship at Baal’s high places and crying out to God for forgiveness. In response God promises that if they truly repent, he will forgive them and heal them (21-22a).
The people then turn to God and confess their sins. They admit that the worship of Baal has been a deception; instead of bringing them prosperity it has brought them disaster. They are ashamed of themselves, and return to Yahweh in acknowledgment that he alone is God (22b-25).
God reminds the people that if they repent, their repentance must be genuine. They must remove every trace of idolatry from their lives and renew their oath of absolute loyalty to him. Only then will they be able to serve him by taking his message to the nations (4:1-2).
People must break up their hardened hearts and remove wrongdoing from their lives, just as farmers break up the hard ground and remove weeds before they plant new seed. Inward change, not outward ceremony, is what is needed. Without such repentance, the nation will be destroyed in divine judgment (3-4).

Coffman's Commentaries on the Bible

“Behold, we are come unto thee; for thou art Jehovah our God. Truly in vain is the help that is looked for from the hills, the tumult on the mountains; truly in our Jehovah our God is the salvation of Israel. But the shameful thing hath devoured the labor of our fathers from our youth, their flocks and their herds, their sons and their daughters. Let us lie down in our shame, and let our confusion cover us; for we have sinned against Jehovah our God, we and our fathers, from our youth even unto this day; and we have not obeyed the voice of Jehovah our God.”

The significant thing in Jeremiah 3:23-24 is that idolatry is described as unprofitable in Jeremiah 3:23, and as ruinous in Jeremiah 3:24. It was not merely worthless but harmful.

“The shameful thing hath devoured” “This is a reference to Baal.”Ibid., p. 65. “Bosheth” is a word that means “shame”; and it became the pattern in Israel to change names that once ended in “Baal” by rendering that syllable “bosheth.” On this procedure Esh-Baal became Ish-bosheth! (See 2 Samuel 2:8).

The heartfelt confession of these last verses, evidently suggested by Jeremiah, but with no certainty that either one of God’s children, either Judah or Israel, ever made it stresses a number of the elements of sin: “The folly of it (Jeremiah 3:24), the hopelessness of it (Jeremiah 3:25 a), the ingratitude of it (Jeremiah 3:25 b), the ingrained nature of it (Jeremiah 3:25 c), and the disobedience of it (Jeremiah 3:25 d).”The New Bible Commentary, Revised, p. 630.

The overwhelming sorrow, both of the great prophet, and of the apostate people suffering the consequences of their transgression is the emotion that surfaces here at the end of the chapter. In all the history of mankind, there is hardly any greater tragedy than that which befell the disobedient people of God.

Barnes' Notes on the Whole Bible

Rather, Surely “in vain from the hills” is the revelry of the mountains. The penitents contrast in it the uselessness of idol-worship with the salvation which Yahweh gives to His people.

Calvin's Commentary on the Bible

And in the same sense is to be taken what follows, Surely, deceit is from the hills, and the multitude of mountains, or, from the multitude of mountains, as the letter מ is to be repeated. Here the Prophet more fully expresses the evidence of their repentance, as though he had said, “We have been deceived by the hills and the multitude of mountains; we thought that there would be more defense from a large number of gods than if we worshipped one God: this deception has led to ruin. Let then all these deceits be now discarded; for we shall be content with the only true God.” In short, the Israelites confess, in these words, that they had been drawn into ruin by the worst of errors, while they sought many gods, and did not acquiesce in the one true God.

Then they add, for surely in Jehovah our God is salvation They set here the one true God in opposition to all their idols, as though they had said, that the cause of all their evils was, that they did not continue in the service of the one true God, but wandered after a multitude of Gods. We hence see that these two things cannot possibly be connected, — to worship the true God, — and to seek for ourselves various other gods, and to form vain hopes, as they do, who are not satisfied with the only true God. ⁽⁹⁵⁾ It follows —

(95) The literal rendering of these two verses is the following:-

22.Return, ye apostate children, I will heal your apostasies. — Behold us! We come to thee; For thou art Jehovah our God:

23.Surely, in vain are the hills, The multitude of mountains; Surely, in (or through) Jehovah our God Is the salvation of Israel.

The word rendered “apostate,” does not mean “rebellious,” but such as turn away, i.e., from God; and the word for “apostasies” means the same, being from the same root. The מ before the word for “hills,” is not a preposition, as it is commonly taken, but a formative: so it appears from all the versions. Blayney conjectures that it belongs to the former word, and makes it לשקרים; but then he does not account for the ל prefixed to it. There is no different reading. The Septuagint is, εἰς ψεῦδος ἧσαν οἱ ζουνοὶ — for a lie were the hills. The Vulgate, Syriac, and Arabic, are materially the same. — Ed

Smith's Bible Commentary

They say ( Jeremiah 3:1 ),

That is, in quoting the law and in speaking of the law, Deuteronomy.

If a man puts away his wife, and she goes from him, and becomes another man's wife, shall he return unto her again? shall not the land be greatly polluted? ( Jeremiah 3:1 )

Under the law if you divorce your wife and she married another man, then you could not marry her again. That was under the law of Deuteronomy, chapter 24, I think it is. Yet God said, even so,

you have played the harlot with many lovers; yet return again unto me, saith the LORD ( Jeremiah 3:1 ).

"I'll take you back." Oh, the patience of God. The love of God. It's just so amazing to me. "Though you've become a harlot and you've had many lovers, yet turn back to Me," saith the Lord. "Come on back."

Lift up your eyes unto the high places ( Jeremiah 3:2 ),

Just find a place that you haven't committed spiritual adultery.

In the ways hast thou sat for them, as the Arabian in the wilderness ( Jeremiah 3:2 );

That is, the robbers in the wilderness. You've just lurked and waited.

and thou hast polluted the land with your whoredoms and with your wickedness. Therefore [because of this] the showers [the rain] has been withheld, and there hath been no latter rain; and you had a whore's forehead, and you refused to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as evil as you could ( Jeremiah 3:2-5 ).

Now, that is the end of the first message that the Lord gave to Jeremiah. Verse Jeremiah 3:6 starts the second message that the Lord gave to Jeremiah concerning the backsliding of Judah.

The LORD said also unto me in the days of Josiah the king ( Jeremiah 3:6 ),

He introduces his second message with that phrase.

Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot ( Jeremiah 3:6 ).

As I said, the places of worship were established on the high mountains and then in these groves. And the worship, of course, God speaks of it as playing the harlot. And most of the worship was involved with the goddess of fertility, and thus, they were fertility rites, and the worship of the gods involved sexual intercourse in various fertility rites and all.

And I said after she has done all these things, Turn unto me. But she returned not. And her treacherous sister Judah saw it ( Jeremiah 3:7 ).

Now you've seen what happened to Israel. You saw how that they went into idolatry, how that they worshipped all of these gods. And I called them to return to me but they didn't. And you saw them, treacherous sister Judah, down here. She saw what happened to Israel, her sister Israel.

And I saw, when for all of the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce; yet her treacherous sister Judah did not fear, but went out and played the harlot also ( Jeremiah 3:8 ).

In other words, they should have learned from what happened to the Northern Kingdom. They should have learned the lesson when the Northern Kingdom was carried away captive by Assyria. And they should have returned to God with a whole heart and completely, but they didn't learn from it. But they themselves persisted in the same kind of actions that brought the judgment of God upon the Northern Kingdom.

And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks ( Jeremiah 3:9 ).

That is, with the little idols made of stone and of wood.

And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but only feignedly, saith the LORD ( Jeremiah 3:10 ).

It was only a surface revival that was going on. It wasn't really down deep affecting the heart of the nation. It was just something that was taking place on the surface. Somewhat like what is happening in the United States as churches are reporting increased attendance and Gallup poll is reporting fifty percent Christians, sixty percent born again in the United States. That's just a surface thing. It hasn't really affected the real life of the individual. There is a lack of real commitment to God and to Jesus Christ. People mouth the words. It's a popular movement. They're using born again for everything now. Shampoos or anything else, you know. It's a term that has been picked up and become popularized in the worldly jargon. But it is without meaning or significance in so many cases.

Let us examine ourselves. Is it meaningful with me? Have I really made a true commitment to God? Is my love divided? Do I love God partially? Am I committed partly? Or is there a total, full commitment of myself unto God and to Jesus Christ and the things of the Spirit? Or am I still desiring and lusting after the things of my flesh? And do I have a divided heart? Now God is calling us for a full commitment of ourselves to Him. God is calling us away from the idolatry, the things of the world, the love of the world and the things that are in the world. "Come ye apart from them and be ye separate, saith the Lord. Touch not the unclean thing. And I will be a Father unto you and you shall be my sons and daughters" ( 2 Corinthians 6:17-18 ).

So many are being enticed by the things of the world. They're being drawn and attracted by the excitement of the things of the world. But, "Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart hath not the love of the Father" ( 1 John 2:15 ). And many of you are like treacherous Judah. Your love for God is only feigned; it is only a surface thing. It really isn't a full true commitment of your life to Him. You go through the motions. You say the words. But God is looking at your heart and He sees a heart that is divided. He sees a heart that is lusting after the world. And God knows your heart and it is breaking God's heart.

What iniquity, God said, have I done that you should turn from Me? I can remember that day when your commitment was so fervent. When you were singing praises unto Me all day long. When all you could think of was Me and you were in this beautiful harmony and communion with Me. What happened? Why is it that you've turned away and you're drawn after the things of the world? And God said, I'm calling to you. Listen. Wake up. Come back.

And the LORD said unto me, The backsliding Israel has justified herself more than treacherous Judah ( Jeremiah 3:11 ).

Now Judah is more to blame because she saw the example of Israel and what happened. And yet she did not turn.

Go and proclaim these words toward the north, and say, Return, backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep my anger for ever. Only acknowledge your iniquity ( Jeremiah 3:12-13 ),

That's all God asks you to do. Acknowledge your iniquity. "If we confess our sins, then He is faithful and just" ( 1 John 1:9 ). But if you cover, "Oh, it's all right. I am not too bad. I still love the Lord. I still do this and that." And you're justifying yourself, then God can't do anything with you. Acknowledge your iniquity and your transgressions against the Lord thy God. Acknowledge the things that you've done.

how that you've turned to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Turn, O backsliding children, saith the LORD; for I am married to you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding ( Jeremiah 3:13-15 ).

God gave me this passage of scripture several years ago, and He said, "This is the kind of a pastor I want you to be. This is a pastor after God's heart. The pastor who will feed the people with knowledge and understanding of God. That's the pastor after God's heart." And I said, "Lord, I want to be a pastor after Your heart. To feed the people with the knowledge and the understanding of God." And God is speaking of this day that is coming when He gives them this kind of pastors.

And it shall come to pass, when you are multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more ( Jeremiah 3:16 ).

Talking about the glorious Kingdom Age. You won't be talking about the ark of the covenant because you'll have the new covenant--Jesus Christ dwelling with us. You'll not be thinking about the laws and the tables of stone and all that were in that ark, the covenant that God made with Israel. Whereas if you keep these laws I will be a God unto thee. That will be taken away, for Jesus said, "This blood is a new covenant in my blood which is shed for the remission of sins."

At that time they shall call Jerusalem the throne of the LORD ( Jeremiah 3:17 );

For Jesus is coming and He will reign over the earth from Jerusalem.

and all of the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imaginations of their evil hearts. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. Surely as a wife treacherously departs from her husband, so have you dealt treacherously with me, O house of Israel, saith the LORD. A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God. Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God ( Jeremiah 3:17-22 ).

This is the response of the people in that day.

Truly in vain is salvation hoped for from the hills ( Jeremiah 3:23 ),

That is, those that are worshipping on the tops of the mountains.

and from the multitude of mountains: truly in the LORD our God is the salvation of Israel ( Jeremiah 3:23 ).

You won't find salvation in any of the cisterns that you may have hewed out. Salvation only lies through Jesus Christ.

For shame hath devoured the labor of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and in our confusion we are covered: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God ( Jeremiah 3:24-25 ).

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Dr. Constable's Expository Notes

The anticipation of Israel’s repentance 3:21-25

Dr. Constable's Expository Notes

The Israelites confessed that the hills and mountains on which they had worshipped idols had been sites of deception for them and places of unrest. The idols had not provided what they promised, and instead of finding rest by worshipping them, the Israelites had experienced turmoil. They finally acknowledged that only in Yahweh their God could they find true salvation (cf. Exodus 20:2-6; Deuteronomy 5:6-10; Deuteronomy 6:4).

Gill's Exposition of the Whole Bible

Truly in vain is salvation hoped for from the hills, and from the multitude of mountains,.... From any natural defence, by hills and mountains encompassing; or from idols worshipped on hills and mountains. So the Targum,

"truly in vain we worship upon the hills, and for no profit are we gathered upon the mountains;''

and to this purpose Jarchi and Kimchi interpret it; or from the multitude of the people, the kingdoms of the world, and the nations of the earth, from whom the Jews have in vain expected salvation and deliverance:

truly in the Lord our God is the salvation of Israel; or, "in the Word of the Lord our God", as the Targum; in Christ, the essential Word of God, is the salvation of all the chosen people, both Jews and Gentiles; it was put into his hands by his Father, and it is wrought out by him; and it resides in him, and it is to be had in him, and in him only, Acts 4:12, who is God the Lord, and therefore was able to effect it, and to give it; and hence these repenting ones, discarding all other saviours, apply to him for it.

Henry's Complete Commentary on the Bible

      20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD.   21 A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God.   22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God.   23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.   24 For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters.   25 We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.

      Here is, I. The charge God exhibits against Israel for their treacherous departures from him, Jeremiah 3:20; Jeremiah 3:20. As an adulterous wife elopes from her husband, so have they gone a whoring from God. They were joined to God by a marriage-covenant, but they broke that covenant, they dealt treacherously with God, who had always dealt kindly and faithfully with them. Treacherous dealing with men like ourselves is bad enough, but to deal treacherously with God is to deal treasonably.

      II. Their conviction and confession of the truth of this charge, Jeremiah 3:21; Jeremiah 3:21. When God reproved them for their apostasy, there were some among them, even such as God would take and bring to Zion, whose voice was heard upon the high places weeping and praying, humbling themselves before the God of their fathers, lamenting their calamities, and their sins, the procuring cause of them; for this is that which they lament, for this they bemoan themselves, that they have perverted their way and forgotten the Lord their God. Note, 1. Sin is the perverting of our way, it is turning aside to crooked ways and perverting that which is right. 2. Forgetting the Lord our God is at the bottom of all sin. If men would remember God, his eye upon them and their obligation to him, they would not transgress as they do. 3. By sin we embarrass ourselves, and bring ourselves into trouble, for that also is the perverting of our way, Lamentations 3:9. 4. Prayers and tears well become those whose consciences tell them that they have perverted their way and forgotten their God. When the foolishness of man perverts his way his heart is apt to fret against the Lord (Proverbs 19:3), whereas it should be melted and poured out before him.

      III. The invitation God gives them to return to him (Jeremiah 3:22; Jeremiah 3:22): Return, you backsliding children. He calls them children in tenderness and compassion to them, foolish and froward as children, yet his sons, whom though he corrects he will not disinherit; for, though they are refractory children (so some render it), yet they are children. God bears with such children, and so much parents. When they are convinced of sin (Jeremiah 3:21; Jeremiah 3:21), and humbled for that, then they are prepared and then they are invited to return, as Christ invites those to him that are weary and heavy-laden. The promise to those that return is, "I will heal your backslidings; I will comfort you under the grief you are in for your backslidings, deliver you out of the troubles you have brought yourselves into by your backslidings, and cure you of your refractoriness and tendency to backslide." God will heal our backslidings by his pardoning mercy, his quieting peace, and his renewing grace.

      IV. The ready consent they give to this invitation, and their cheerful compliance with it: Behold, we come unto thee. This is an echo to God's call; as a voice returned from broken walls, so this from broken hearts. God says, Return; they answer, Behold, we come. It is an immediate speedy answer, without delay, not, "We will come hereafter," but, "We do come now; we need not take time to consider of it;" not, "We come towards thee," but, "We come to thee, we will make a thorough turn of it." Observe how unanimous they are: We come, one and all. 1. They come devoting themselves to God as theirs: "Thou art the Lord our God; we take thee to be ours, we give up ourselves to thee to be thine; whither shall we go but to thee? It is our sin and folly that we have gone from thee." It is very comfortable, in our returns to God after our backslidings, to look up to him as ours in covenant. 2. They come disclaiming all expectations of relief and succour but from God only: "In vain is salvation hoped for from the hills and from the multitude of the mountains; we now see our folly in relying upon creature-confidences, and will never so deceive ourselves any more." They worshipped their idols upon hills and mountains (Jeremiah 3:6; Jeremiah 3:6), and they had a multitude of idols upon their mountains, which they had sought unto and put a confidence in; but now they will have no more to do with them. In vain do we look for any thing that is good from them, while from God we may look for every thing that is good, even salvation itself. Therefore, 3. They come depending upon God only as their God: In the Lord our God is the salvation of Israel. He is the Lord, and he only can save; he can save when all other succours and saviours fail; and he is our God, and will in his own way and time work salvation for us. It is very applicable to the great salvation from sin, which Jesus Christ wrought out for us; that is the salvation of the Lord, his great salvation. 4. They come justifying God in their troubles and judging themselves for their sins, Jeremiah 3:24; Jeremiah 3:25. (1.) They impute all the calamities they had been under to their idols, which had not only done them no good, but had done them abundance of mischief, all the mischief that had been done them: Shame (the idol, that shameful thing) has devoured the labour of our fathers. Note, [1.] True penitents have learned to call sin shame; even the beloved sin which has been as an idol to them, which they have been most pleased with and proud of, even that they shall call a scandalous thing, shall put contempt upon it and be ashamed of it. [2.] True penitents have learned to call sin death and ruin, and to charge upon it all the mischiefs they suffer: "It has devoured all those good things which our fathers laboured for and left to us; we have found from our youth that our idolatry has been the destruction of our prosperity." Children often throw away upon their lusts that which their fathers took a great deal of pains for; and it is well if at length they are brought (as these here) to see the folly of it, and to call those vices their shame which have wasted their estates and devoured the labour of their fathers. Of the labour of their fathers, which their idols had devoured, they mention particularly their flocks and their herds, their sons and their daughters. First, their idolatries had provoked God to bring these desolating judgments upon them, which had ruined their country and families, and made their estates a prey and their children captives to the conquering enemy. They had procured these things to themselves. Or, rather, Secondly, These had been sacrificed to their idols, had been separated unto that shame (Hosea 9:10), and they had devoured them without mercy; they did eat the fat of their sacrifices (Deuteronomy 32:38), even their human sacrifices. (2.) They take to themselves the shame of their sin and folly (Jeremiah 3:25; Jeremiah 3:25): "We lie down in our shame, being unable to bear up under it; our confusion covers us, that is, both our penal and our penitential shame. Sin has laid us under such rebukes of God's providence, and such reproaches of our own consciences, as surround us and fill us with shame. For we have sinned, and shame came in with sin and still attends upon it. We are sinners by descent; guilt and corruption are entailed upon us: We and our fathers have sinned. We were sinners betimes; we began early in a course of sin: We have sinned from our youth; we have continued in sin, have sinned even unto this day, though often called to repent and forsake our sins. That which is the malignity of sin, the worst thing in it, is the affront we have put upon God by it: We have not obeyed the voice of the Lord our God, forbidding us to sin and commanding us, when we have sinned, to repent." Now all this seems to be the language of the penitents of the house of Israel (Jeremiah 3:20; Jeremiah 3:20), of the ten tribes, either of those that were in captivity or those of them that remained in their own land. And the prophet takes notice of their repentance to provoke the men of Judah to a holy emulation. David used it as an argument with the elders of Judah that it would be a shame for those that were his bone and his flesh to be the last in bringing the king back, when the men of Israel appeared forward in it, 2 Samuel 19:11; 2 Samuel 19:12. So the prophet excites Judah to repent because Israel did: and well it were if the zeal of others less likely would provoke us to strive to get before them and go beyond them in that which is good.

Spurgeon's Verse Expositions of the Bible

Hope for the Worst Backsliders

February 14, 1886 by C. H. SPURGEON (1834-1892)

"Return, ye backsliding children, and I will heal your backsliders. Behold, we come unto thee; for thou art the LORD our God. Truly in vain is salvation bored for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel." Jeremiah 3:22 , Jeremiah 3:23 .

Sin is quite sure to cause sorrow; and the longer the sorrow is delayed, the heavier it will be when it comes. This ship may be long at sea, but it will come home at last with a terrible cargo. There was never a man who broke the law of God who had not in the end to rue it. "He that diggeth a pit shall fall into it; and whoso breaketh a hedge, a serpent shall bite him," is one of Solomon's sayings, and it is most certainly true. How many there are in this world who have now upon them a load of sorrow which is plainly and evidently the result of their own folly and iniquity. Their sin procured it for themselves. There is also a godly sorrow which comes after sin has been committed, and which is not merely occasioned by the sin, but by the love of God, and the action of the Spirit of God upon the heart. When God means to save a man, he usually begins by making him sorrow on recount of his evil ways. It is the sharp steel needle of the law that goes through the convicted heart, and draws the silken thread of comfort and salvation after it. It is not God's way to make men alive again until they are really dead; I mean, that, spiritually, they must be first slain by the law before they are made alive by the gospel. It is not God's way to heal the unwounded heart, or to provide garments for those who are already clothed. Our heart must be broken, and we ourselves must be stripped, before the healing balm can be applied, and the robe of righteousness can be put upon us. I know that what I say upon this subject will be had in small esteem by those who have not learned the evil of sin. It is to such only as have felt the arrows of the Lord's righteous anger rankling in their spirit that the gospel message will come with any kind of sweetness. If any here are suffering greatly under the burden of sin, as once I was myself, if any here are crushed to the earth as once I was crushed, they will be glad to hear God's invitation of mercy, and to know the way by which it may be accepted. The other day, I read in the paper a story, which certainly did surprise me; and undoubtedly it is an instance of wonderful patience and forbearance on the part of a loving woman. I do not think that I have heard or read the like of it in all my days, and I should think that such action as hers never was excelled. The wretch of whom I speak must have been the meanest man who ever lived, and died without being hanged, and the woman must have been one of the most wonderful of women ever seen upon the face of the earth. According to the account I read, the man had not been long married, but he did not prosper in his profession, and feeling that he had talent and ability, he came to London by his wife's permission, and with her consent, that he might make his way in the world. He did make his way, and became afterwards a portrait painter of considerable eminence, so that he obtained admission into fashionable society, and lived upon the fat of the land. He had told his wife, when he wrote to her once, that if she came she might be a burden to him, so he never fetched her up to London; indeed, he never but on that one occasion communicated with her, and never sent her even a solitary sixpence. That state of things lasted for forty years, and the wife remained true and faithful to him notwithstanding all the heartbreak caused by his cruel conduct. In process of time, he spent all his money, and reduced himself to beggary; beside that, he was full of disease, yet he was mean enough to crawl to the door of the woman he had neglected all those years, and, strange as it may seem, she opened it with delight, and welcomed him back to her heart. She put him in her bedroom, she carefully nursed and cared for him, and she wore her own life away by sitting at his bedside till he died. Was it not splendid on her part? What monument ought not to be raised to such a loving woman as that? But I merely tell you this story in order to say that this woman's forgiveness of her unworthy husband is but a faint picture of the great love of God towards ungodly men. He feeds them, and supplies their every need; they are always dependent upon him, they could not live an instant without his permission; yet some whom I know have never communicated with their God for forty years. Forty years, did I say? Fifty, sixty, or perhaps even more years than that they have lived as if there were no God; and worse still, they have perhaps only used his name for the purposes of blasphemy. They have made a mock of holy things, they have provoked the Lord to jealousy; and yet even now, though they are decrepit and old, if they are not only sick but sorry, if they are broken down and despairing, if they will but come creeping to God's door, he will say, "Come in, and welcome." He never yet refused to receive a soul that came to him by Jesus Christ his Son; and Jesus Christ himself has said, "Him that cometh to me I will in no wise cast out." Oh! how many old sinners have come to Christ even at eighty years of age, and he has never uttered a word about those eighty wicked years; but he has said to each one of them, "Come in; I died for thee; come in, and welcome." There have been many, many sins of the most aggravated kind committed, yet those who committed them have been freely forgiven. What did the Lord Jesus say to Saul of Tarsus? "I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks." Yet, having asked, "Why persecutest thou me?" he had nothing more to say to him by way of reproof or rebuke, but he blotted out his sin, and more than that, he counted him worthy, putting him into the ministry, so that this very man could afterwards say, "To me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." I earnestly trust that God's infinite mercy and patience may be verified in the case of some whom I am now addressing, who have not yet turned to God. Pray, deer Christian friends, that it may be so. In handling this subject, I shall notice two things in my text. The first is, the call from God: "Return, ye backsliding children, and I will heal your backslidings." The second is, the method of obeying the call. This is set forth in the words, "Behold, we come unto thee; for thou art the Lord our God. Truly, in vain is salvation hoped for from the hills and from the multitude of mountains: truly in the Lord our God is the salvation of Israel." I. To begin, then, here is THE CALL FROM GOD: "Return, ye backsliding children, and I will heal your backslidings." You observe that it is a call to come back to God; and that means, first, remember him; begin to think of him; let him be a living God to you. Come back to him in your thoughts. The Lord Jehovah is the greatest factor in the universe; he works all things. He is the great unit without which all the rest of the figures would be but ciphers. He made you; you are dependent upon him from day to day; before long, your spirit must return to God who gave it; and you will have to stand before his judgment-seat. Why, of all the persons in the world, must God be forgotten? Why, of all the things that are, should you forgot this chief of all things, the great I AM? Do you say that there is no God? Ah! then, I have nothing to do with you; your conduct in forgetting him may be quite consistent with that declaration, though I am sure that you know better. But if there be a God, and you believe that he is, begin to think of him in due proportion. I mean that, as he is the greatest of all beings, give to him your greatest and highest thoughts; and as he is most to be reverenced, give him your most reverent and careful consideration. I think that I am not asking too much of you. Certainly, if you are sorry for your sin, and wish the Lord to forgive you, the very first thing for you to do is to obey that ancient command, "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee." I know that the thought of your sin sometimes troubles you; so it ought, and it will do you good to be troubled if it loads you back to the Lord against whom you have sinned. If you have offended anyone, go and confess your offense, and make matters right. Perhaps you say that you do not like the person, and you are not willing to go to the person. Of course, you are not; but that only proves how very right it would be for you to do so. That dislike of yours has sprung out of two things, first, your having been the offender, and secondly, your not being acquainted with the offended one. Now, if those two things are owned, and confessed, and remedied, you will soon find it to be the most joyful thing in all the world to think of God. It will be your delight above all things to rejoice in him, and in all that he does. Begin, than, to think of God, for this is what he means when he says to you, "Return, ye backsliding children." The next thing is, really turn to him. I know that you must have boon shocked with the figure used in this chapter; that sense of shame I cannot help. As God used this symbol, it is good enough for me, and I am sure that there is an instructive meaning in it. I must turn again to that figure. We will suppose (and, alas! bad as the case is, we need not go very far to find the like of it), that a woman has grievously offended against the honor of her husband, she has gone away and left him, and plunged into all sorts of sin and vice. Well now, suppose that there should come to her the word, "Return. He knows it all; he realizes all that it means; he has grieved over it all, yet he says to you, Return." She says, "I have spent all. I am in rags. I have but a miserable lodging. Those who once flattered me, and lived with me in sin, have forsaken me. I am a poor cast-off wretch, whom even a reformatory refuses." Then the husband writes to her, and says, "Return. Return to me, and all shall be forgiven you, whatever it may be." Do you not fancy that you can see her starting to go back to him? If there is anything left in her that is worth saving, she makes haste to accept the invitation; yet she is very timid, and very much afraid. Oh, how her sad face is covered with the blushes of shame! How the tears fall down her furrowed cheeks! Sometimes she can hardly believe that such wonderful love can be exhibited to so undeserving a woman as she is. Perhaps she is troubled, and rightly troubled, by the thought that no man would do such a thing as her husband appeared to have done, and that it would not be right that he should do so. She therefore stops a while, and considers the matter; yet it is all true. Her husband is one of a million, perhaps there is no other quite as loving and forgiving as he is. "Come back," he says; "only confess your transgression, and comes back to me just as you are." Methinks, she must be a wretch indeed if she does not fool that she will lay all the rest of her life out in service and love to such a forgiving husband as she has. Now, this is just how the Lord offers to deal with you. He says, "Come back. I will say nothing about the past. 'I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.' I have forgiven thing iniquities, I laid them all on my dear Son. He died for thee, his precious blood has washed all thy guilt away. Come back to me. Come back to me. 'I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee.' Come back to me. 'The Lord, the God of Israel, saith that he hateth putting away.' I have not put you away, notwithstanding all your sin and all your iniquity. Here is the message of my love and mercy, 'Return, ye backsliding children,' for I am married unto you, saith the Lord your God." Well now, in some such way as that striking figure would import, come back to your God at once, poor wandering sinner, confessing all your wrong, wondering that there should be mercy for you, trusting that what the Lord says is indeed true because he says it, and resolve henceforth to live and to die at his dear feet, his servant as well as his beloved. This is the way to come back to God, so I would entreat you thus to return unto him. There is one word in this call from God which proves that you are invited to come back just as you are. He says, "Return, ye backsliding children." I notice that he does not say, "Return, ye penitent children." He pictures you in your worst colors, yet he says, "Return, ye backsliding children." I notice also that he does not say, "Heal your wounds first, and then come back to me;" but he says, "Return, ye backsliding children," with all your backslidings unhealed, "and I will heal your backslidings." Many sinners seem to suppose that they must make themselves better, and then come to Christ, a most unworthy supposition, and an utterly unfounded one. Come just as you are, with no goodness, or virtue, or hope of any; come to Christ for it all. "But all who would be saved must believe in Jesus, and repent of their sins," says one. Exactly so, but Christ does not want you to begin the work of salvation, and then to let him finish it. He never came to be a make-weight to add the last half-ounce to all that you had gathered. Come to him with nothing, and he will fill the scale. Come empty, ragged, filthy, just as you are, and believe in God that justifieth the ungodly. Cast yourself on him who came to call, not the righteous, but sinners to repentance. Bow in humility and patience before him who flashes the lightnings of Sinai in the face of every self-righteous sinner, but who kindles the milder, genial rays of Calvary to guide every truly humble and repentant sinner into the port of peace and everlasting love. Thus have I put before you the call from God: "Return, ye backsliding children, and I will heal your backslidings." II. Now, in the second place, I want to show you THE METHOD OF OBEYING THIS CALL. There are two things in the text that are specially noteworthy. First, he who would return to God, and find salvation, must distinctly renounce all other trust except that which God himself gives him, and sets before him in the gospel. Listen: "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains." Judaea was a hilly country, and wherever there was the peak of a mountain, or the summit of a hill, there was an idol temple; and wherever there was a grove of oaks, there would be an idolatrous shrine; whenever the people traveled through the valleys, they kept looking up to these shrines, so their trust was in the hills, and in the multitudes of mountains. They had gods everywhere, blocks of wood and stone; so the Lord said to them, "If I am to receive you back, you must renounce all this idolatry." The spiritual meaning of this passage is this, if you are to be saved by the grace of God, you must solemnly, formally, and heartily renounce all confidence in any but the living God and his Son, Jesus Christ. First, there must be a distinct renunciation of all righteousness of your own. You are a very excellent person in your own estimation, you think yourself well up to the mark; what have you ever done that is wrong? Ah! friend, there is no salvation for you on that ground. Your righteousness must in your own esteem become as filthy rags; you must own yourself to be defiled and undone, or there is no hope for you. The man who clings to his own righteousness is like a man who grasps a millstone to prevent himself from sinking in the flood. Your righteousness will damn you if you trust in it, as surely as will your sins, for it is a false proud lie, there is no truth in it, and no dependence must be placed upon it. There is not a man living who, by nature, doeth good and sinneth not, and the soul that sins must die. We have not any one of us a righteousness that will stand the test of the all-searching eye of God, and in our heart of hearts we know it is so. Therefore, away with that lie, once for all. When I came to Christ, this matter did not trouble me, for I had not any righteousness of my own to which I could trust; and there are many poor souls who are in much the same condition in which I was. They do not want to keep the counterfeit money which they once reckoned to be great riches; they are anxious to be rid of it! Yes, brethren, and even at this present moment, I do not know of anything that I have ever been, or done, or thought, or said, that I could patch up into a righteousness upon which I could place the slightest reliance. I have not anything to trust to, except the blood and righteousness of Jesus Christ, my Lord and Savior; and, what is more, I never wish to have, and never shall have any other ground of confidence; and I am sure, beloved, that you must build on the same foundation, or else Christ will never save you. You must altogether renounce any trust in your own righteousness. The next thing that you must renounce is, your own strength. There is many a young man whom I have known, who has been going into impurity and into drunkenness, and he has been warned by kind friends to see the wrong in his course of action, and he has said, "Yes, I see it, but I shall make everything right; I shall become a total abstainer, I shall forsake evil companions, I shall keep out of harm's way, I shall be as right as a trivet, I know that I shall. I have great strength of mind, and I always could command myself." Excuse me, dear friend, but I should like very politely and very kindly to tell you that you are a fool. You have not any strength; and, what is more, if you have, you will certainly be lost, for I road concerning those who are saved, "When we were yet without strength, in due time Christ died for the ungodly;" so that those for whom he died had not any strength. Believe me, dear friend, you have not any strength. Oh! I have seen many a young man, with splendid moral principle, trusting in himself; but where has his moral principle boon when a woman's pretty lips and smiling face have enticed him to wantonness, or when in gay company he has been chaffed into that other glass of wine that has upset his balance of mind, and has led him to say things which he never thought could have come out of his mouth? Poor Hazael was told by the prophet Elisha of the enormities he would commit, and he said, "Is thy servant a dog, that he should do this great thing?" No, he was not a dog; but he was much worse than a dog, for he was a devil, yet he did not know it; and there is many a man who is fair to look upon, who is like John Bunyan's tree, which was green on the outside, but inwardly it was as rotten as to be only fit to be tinder for the devil's tinder-box. You must give up your own strength; there is not much of it to give up, but whatever there is, give it all up, renounce all trust in your own strength as well as in your own righteousness. With that must also go all trust in your own knowledge and abilities, and even in your own understanding. Yet this is the bane and ruin of many men, they know so much that, like Solomon's sluggard, they are wiser in their own conceit than seven men who can render a reason. See how they treat the Bible itself; when they open it, it is not that they may hear what God says in it, but that they may tell God what he ought to have said. When they condescend to listen to the gospel, it is not that they may hear what the gospel is, but that they may note how the man preaches it. Is he an eloquent orator? Does he use fine words? That is all that many care to hear. Sirs! if I could use grand words, I would loathe to use them lest I should ruin your souls. As the apostle Paul said, so say I, "Not with wisdom of words, lest the cross of Christ should be made of none effect." If I could get you to heaven by using the plainest words that can be uttered, I would sooner do it than I would leave any to perish in their sins, because I was anxious to display the niceties of language and the beauties of style. There are some men who are so wonderfully wise that they would quarrel with the angel Gabriel, or with the archangel Michael himself. Solomon well, Solomon did not know everything; but these men do; according to their own ideas, they not only know everything, but they know a little more besides! If ever we want anybody to rule the nation, I would undertake to find fifty prime ministers, so wise in their own esteem are many men, who are, I must add, so little and so foolish when they come to be weighed in the balance of the sanctuary, and the unerring scales that God holds in his hand. Hear ye this, ye great ones of the earth, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." He must become as a little child who would become a child of God. To be saved, we must not only

"Cast our deadly 'doing' down, Down at Jesus' feet,"

but we must also

Lay our boasted reason down, Down at Jesus' feet,

and ask that he may be made of God unto us "wisdom, and righteousness, and sanctification, and redemption." Now, friends, what say you to this? Are you willing to give up your own mind to God, and simply to Bolivia what he tells you in his Word? Are you willing also to give up self-rule? "We are our own," says one; "we may do as we like. Our tongues are our own, we may say what we like. We are free thinkers and free livers." Let me tell you that, if you are saved by Christ, you shall find the only true freedom you can ever enjoy; but there must first be a complete surrender of yourself to your God. Come now, who is to rule? Shall it be his will, or your will? Shall it be his way, or your way? If it is to be your way, it will be your ruin; but if it is to be God's way, it shall be your salvation. When the Romans attacked a city, and the people yielded to them, they usually drew up a declaration which ran something like this: "We, craving mercy at the hands of the powers of Rome, surrender up ourselves, our houses, our goods, our bodies, our souls, all that we have, and all that we are, to be dealt with by the Roman power exactly according to its will." It was so worded that there could be no escape from it, and it contained no stipulations and no conditions; and then, as soon as it was signed, the Roman conqueror, in the generosity of his power, said, "You have yielded to me, now you are free." God demands just that kind of submission. If thou art to be forgiven, thou must yield thyself up body, soul, and spirit, purse, heart, brain, everything, to belong wholly to Christ henceforth and for ever. I wish that yielding were over with all of you. If you would be saved, that submission must be yours; oh, then, let it be so at once! Will you keep your sins and go to hell, or leave your sins and go to heaven? Will you have sin or the Savior? Which shall it be? Oh, that the blessed Spirit may lead you to the right decision, and lead you to that decision at once! Finally, it is clear from the text that there must also be a hearty, true-minded acceptance of God alone as our one hope. Read the passage again: "Behold, we come unto thee; for thou art the Lord our God . . . Truly in the Lord our God is the salvation of Israel." There is but one living and true God. Men have made almost as many gods as there are sands on the sea-shore. There is, however, but one God, whose name is Jehovah, the Creator of all things, in whom we live, and move, and have our being. Will you have this God to be your God? Will you say, "This God is our God for ever and ever: he will be our guide even unto death"? Will you take him to be yours, not regarding him merely as another man's God, but henceforth as your God, whom you love, whom you embrace, not comprehending him by thought, but apprehending him by love? Will you take God to be your God, and shall he be truly yours? Notice how the text says, "Truly in the Lord our God is the salvation of Israel." There must be no playing at this acceptance of God as our one hope, there must be no mocking of God by a pretended yielding up of ourselves to him. It must be a true acceptance of God, to be our God henceforth and for ever. God only must be accepted as yours. There cannot be two Gods, nor two Christs. No man can serve two masters, nor can a woman love two bridegrooms. If you would be saved, you must, by a deliberate act, give up yourself, your whole self, to Christ, and take his whole salvation to be yours. To help you to do this, let me remind you that there is a blessed Trinity in Unity. There is, first, the ever-blessed Father. What sayest thou? Wilt thou have this Father to be thy Father? Thou hast sinned against him, wilt thou crave his forgiveness for Christ's sake? Wilt thou ask to be admitted into his house by the blood-stained door of his Son's atoning sacrifice? Wilt thou honor him as thy Father? Will not each of you young people from this time cry unto him, "My Father, thou art the Guide of my youth"? The next blessed and adorable Person of the United Trinity is the Son of God. Wilt thou have this Son of God as thy Savior? He died that sinners might live; wilt thou have his death to be thy life? He poured out his blood to cleanse the guilty from every stain of sin; wilt thou be washed in the crimson stream? Shall Christ be Prophet unto thee? Wilt thou sit at his foot, and learn of him? Shall Christ be Priest for thee? Wilt thou trust him to present his sacrifice for thee, and to intercede for thee? Christ is a King; wilt thou have him as King to reign over thee? In fine, wilt thou have him in all his offices and in all his relationships, in the majesty of his glorious Godhead, and in the humiliation of his perfect manhood? Wilt thou have this Man as thine? I put the question to you as one of old put it to the damsel he met at the well, "Wilt thou go with this man?" Wilt thou have Christ, to have and to hold, for better, for worse, for richer, for poorer, so that death itself shall not part thee from him? If so, have him and welcome, for he is prepared to give himself to every soul that is willing to accept him. There is a third Person of this blessed Unity, and that is, the Holy Ghost. Art thou willing to let the Holy Ghost come and dwell in thee? It is he who must regenerate thee if thou art to be born again. It is he who must teach thee; it is he who must sanctify thee; it is he who must illuminate thee; it is he who must comfort and guide thee. Without him, thou canst do nothing. The Holy Ghost is the very life of the Christian. What the Father decreed, what the Son purchased, that the Holy Ghost applies; and without that Holy Ghost, there is nothing for thee. Wilt thou obey his monitions? Wilt thou put thyself under his superintendence? Wilt thou resign thy body to be his temple? If thou wilt do all this, God helping thee, then believe on the Lord Jesus Christ, and thou shalt be saved. His own word is, "He that believeth and is baptized shall be saved." With the heart, believe on him; then let the body be washed with pure water in baptism. Those two things the Lord Jesus Christ asks of thee; again I remind you that it is he who says, "He that believeth and is baptized shall be saved." Demur not to either of these gospel words. Come at once, and do what he bids thee, and enter into life, for he that believeth in him hath everlasting life; and then at once make the Scriptural confession of your faith, as they did who heard the apostle Peter on the day of Pentecost: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." Now look you, sirs, I have done, for I do not know what more I could say to you than I have said. If I did know what more I could say, I am sure that I would say it, but I will tell you how this matter strikes me. If I had come into this Tabernacle to-night, conscious of guilt, and desirous to be saved, I feel that, after hearing what has been said to-night, I could not go out of this place without wilfully refusing the gospel invitation, if I did refuse it. May you not refuse it, but accept it, for Christ's sake? Amen.