90 Day Bible Reading Plan Devotional Day 12

Matthew 27

THIS LEADS TO A MORE PARTICULAR CONSIDERATION OF THESE

WORDS, AS CONTAINING AN ACCOUNT OF THE PROGRESS OF THIS

GREAT WORK IN THE HAND OF THE SPIRIT, WHEREIN THE TRUE

NATURE OF REPENTANCE UNTO LIFE IS CLEARLY DESCRIBED.

Here it is necessary to enquire:

a. What are the things in which the soul is instructed by the Spirit

when once a principle of grace is wrought in the heart?

b. What are the various actings of the soul in consequence hereof?

a. What are the things in which the soul is instructed by the Spirit

when a principle of grace is wrought in the heart?

This work of the Spirit usually begins with leading the soul into

the knowledge of sin, after which he instructs him in the nature of

pardoning grace and mercy. Under both these heads a few particulars

are necessary.

First, the Spirit begins his work, with leading the soul into the knowledge of

sin, and this in three things:

1. The Spirit shews us the nature of sin, as attended with guilt, whereby

we are obnoxious to the curse of the law. So long as we are ignorant

of God’s righteousness, we go about to establish our own righteousness

(Rom 10:3). Nothing formidable appears in sin, nothing

faulty in our vain attempts to wash it away. Even our own iniquity is

a little transgression, and with Ephraim we conclude that in all our

labours He shall find none iniquity in us that were sin (Hos 12:8), till

the Spirit takes the work into His own hands, and lays down the strait

rule of truth to our actions, causing our eyes to behold our errors, till

He presents Sinai’s covenant to our view, attended with the “blackness,

and darkness, and tempest” with which it was at first promulgated

(Heb 12:18). Sin will never revive till the commandment comes

(Rom 7:9), but then we die at once; our hopes vanish, and all our expectations

of pardon and life by our own obedience fall to the ground.

Then we “see that it is an evil thing and bitter” (Jer 2:19), that we

have forsaken the Lord our God and know, to our sorrow and

amazement, what is the just demerit of our many abominations. Indignation

and wrath hang over our heads; tribulation and anguish are

already begun in our souls; hell does often-times flash as it were in

the face of the awakened sinner; and the terrors of the Lord make

him afraid. The curse of the Law is continually sounding in his ears,

and the bottomless pit seems ready opened to destroy him. The guilt

of sin, as exposing to wrath and punishment, the Spirit leads the soul

first into the knowledge of.

2. The Spirit shews the sinner the defiling nature of sin, as opposed to

the holiness of that God with whom he hath to do. As attended with

guilt, sin is the object of our fear; as attended with filth, pollution,

and defilement, it is the object of our shame. An almost Christian

sees sin in the first light, but the man who is altogether such is the

only person that can behold it in the second. We may dread the punishment

of sin from God and be afraid of the shame of our sins,

should they be known to men; but to hate sin, as offensive to the pure

eyes of infinite holiness, to loathe it because it is the abominable

thing which His soul hateth, this is an attainment which only the renewed

soul arrives at. Cain was afraid lest ever one that met him

should take vengeance upon him for his sin. “My punishment is

greater than I can bear” (Gen 4:13), was his constant complaint, and

his only concern. But David says, “Wash me throughly from mine

iniquity, and cleanse me from my sin” (Psa 51:2). And Job breaks

forth, “I abhor myself, and repent in dust and ashes” (Job 42:6). And

to whom God gives a new heart and a right spirit, it is said, they shall

remember their own evil ways and their doings which were not good

and shall loathe themselves in their own sight, for their iniquities,

and for their abominations (Eze 36:31). We never take a view of the

holiness of God with a spiritual eye, but we always immediately reflect

upon ourselves with shame and confusion of face. Thus it was

with the prophet Isaiah: “Then said I, Woe is me! for I am undone [a

man cut off]; because I am a man of unclean lips…for mine eyes have

seen the King, the LORD of hosts” (Isa 6:5). The Spirit leads us by

the Word into a thorough sight of the defiling nature of sin.

3. The Spirit shews the sinner the many heinous aggravations wherewith

his sins in particular have been attended. The Word of the Lord

“is a discerner of the thoughts and intents of the heart” (Heb 4:12). It

searches “all the inward parts of the belly” (Pro 20:27), and unrips

the many secret cavities wherein our abominations have been concealed-

the brooding-place of sin, where all our vileness hath been

hatched and every lust conceived. And “thou art the man” is the awful

sentence which every convinced sinner hears and feels (2Sam

12:7) before he turns to the strong-hold as a prisoner of hope. The

Spirit thus shews us the plague of our own hearts; and how sad is the

sight! How affecting the prospect when we have no view of the blood

of Jesus or that propitiation which He hath made for the sins of His

people! But praised be His name and adored be the exceeding riches

of His grace! The Spirit doth not leave the soul here in this forlorn

bewildered state; no, He takes him further and instructs him.

Secondly, the Spirit instructs the soul in the nature of pardoning grace

and mercy, which is the sweetest sound that an awakened conscience

can ever hear, the most agreeable message a self-condemning sinner

can ever receive.

Concerning this,

1. The Spirit instructs the sinner, that the privilege is attainable; that

there is forgiveness with God, that He may be feared. Some promise

is the soul directed to; some example of sovereign grace appears in

his view; or He makes all His goodness to pass before him, proclaiming

in the most reviving language, “The LORD, the LORD God,

merciful and gracious, longsuffering, and abundant in goodness and

truth, keeping mercy for thousands, forgiving iniquity and transgression

and sin...” (Exo 34:6-7).

2. The Spirit instructs the sinner in the only way through which His

grace and mercy is to be attained, lets him know, that an absolute God is

a consuming fire, and directs him to Christ Jesus, Who is the way, the

truth, and the life. The Spirit is, for this reason, said to glorify Christ

(Joh 16:14), because He takes of Christ’s things, and shews them unto

those for whom He died. Of Him He always testifies (Joh 15:26), and

to Him He ever leads the returning sinner. It is “through this man is

preached unto you the forgiveness of sins” (Act 13:38). The righteousness

we need is already wrought out; our pardon is bought; our

reconciliation is procured; Christ is our peace. This the Spirit shews

when we are led to the Father by Him.

3. The Spirit instructs the sinner into the way through which pardon

is communicated to him: that it was obtained by Christ; that it is received

by faith; and that whosoever will may take of the waters of life

freely (Rev 22:17). This is the use of those many and exceeding precious

promises which are upon record in the gospel. They are all designed

for the encouragement of faith. And let me tell you, poor soul,

that be thy faith but as a grain of mustard-seed, which, says the Lord,

is the least of all seeds (Mat 13:32), it shall in nowise be despised; for

saith God himself by the prophet Zecharias, “Who hath despised the

day of small things?” (Zec 4:10). Weak faith may lay hold of a strong

Saviour, and a trembling hand often receives a whole Christ and pardoning

grace and mercy from Him. “These [things]”, saith the beloved

disciple, “are written, that ye might believe that Jesus is the

Christ, the Son of God; and that believing ye might have life through

his name” (Joh 20:31).

4. The Spirit further instructs the sinner, who are the persons to

whom this pardoning grace and mercy are applied. This He teaches by the

absolute promises of the Word which reach the case of the most rebellious

criminals. When the Redeemer of Israel ascended up on

high, He led captivity captive: He “received gifts for men; yea, for the

rebellious also” (Psa 68:18). What an emphasis doth the Spirit lay

upon that word, “yea, for the rebellious also”; but not a greater than

the poor sinner may pronounce it with. The good Lord help some

poor soul at this time to lay hold of it, to put in for a share in so great

mercy, so invaluable a blessing! Grace and glory were purchased for

the chief of sinners—for “this is a faithful saying [a truth that may be

depended upon], and worthy of all acceptation, that Christ Jesus

came into the world to save sinners; of whom I am chief. Howbeit for

this cause I obtained mercy, that in me first Jesus Christ might shew

forth all longsuffering, for a pattern to them which should hereafter

believe on him to life everlasting” (1Ti 1:15-16). Is this a saying worthy

of all acceptation? Then carry this saying and this example of

grace, both of them, to the throne of grace and give Him no rest who

sits thereon, till He afresh verifies the one, and confirms the other.

These things the Spirit never fails to instruct the man in, when once a

principle of grace is wrought in the heart. These particulars I have

had opportunity only to hint at; I trust the Spirit, Who is the best

teacher, will bring them to your remembrance, in your private

thoughts, with double sweetness and enlargement.

I am now to enquire:

b. What are the various actings of the soul in consequence of these

instructions.

These lie all of them very plain in the text before me, “After that I

was instructed, I smote upon my thigh: I was ashamed, yea even confounded,

because I did bear the reproach of my youth.”

First, the soul thus instructed, sorrows after a godly sort. This is the

first thing in which gospel repentance discovers itself to be genuine

and of the right kind; of which smiting upon the thigh, is very expressive.

The phrase is used in another place, by which this passage may

be justly explained: “Cry and howl, son of man: for it [i.e. the sword

of God’s anger] shall be upon my people, it shall be upon all the

princes of Israel: terrors by reason of the sword shall be upon my

people: smite therefore upon thy thigh” (Eze 21:12): i.e., give a sign of

thy sorrow, a token of thy grief, that it may appear to others, that you,

above all men, are affected with the judgment of the Lord, which is

denounced against Jerusalem.

Sin, my friends, wounds the conscience; mercy and grace melts the

heart; and no sooner doth the poor creature become sensible of the

one as well as the other, but he becomes like new bottles, ready to

burst (Job 32:19). Permit me to call over the former times wherein

you were enlightened. How was it with you, when the dayspring from

on high visited you? when the Spirit first spoke peace and pardon to

the guilty and rebellious? when the Lord addressed you in the language

following my text, “Is Ephraim my dear son? is he a pleasant

child? for since I spake against him, I do earnestly remember him

still: therefore my bowels are troubled for him; I will surely have

mercy upon him, saith the Lord” (Jer 31:20). Look into your hearts,

while I am giving you a description of mine own. Did you not then

seek a corner, wherein you might hide yourselves from every one,

save the great God to Whom you made supplication? And how did

you act before your offended but gracious judge? Did not you smite

upon your thigh, standing amazed at the riches of His goodness, longsuffering

and forbearance, and astonished at your ungrateful carriage,

your most unworthy behaviour towards Him? Say, poor hearts!

whether you did not sorrow after a godly sort (2Co 7:9). It may be

your tears drowned your voice; but it was impossible they should

spoil your prayers. Look but to the ninth verse of Jeremiah 31, and

you may see your own picture, when you were thus prostrate at the

throne of grace: “they shall come with weeping, and with supplications

will I lead them: I will cause them to walk by the rivers of waters

in a straight way, wherein they shall not stumble: for I am a father

to Israel, and Ephraim is my first-born.” There was the grand

occasion of Ephraim’s bemoaning himself afterwards, because, saith

the Lord, “there is hope in thine end” (Jer 31:17). The first act of the

soul after the Spirit’s instruction, is his smiting upon his thigh, or

sorrowing after a godly manner.

Secondly, the soul thus instructed is filled with shame and confusion of

face, attended with an utter hatred of the sins he hath been guilty of.

“I was ashamed, yea even confounded, because I did bear the reproach

of my youth.” Shame is begotten in the soul, but it is of an

ingenuous nature. The oftener and more intensely he looks upon the

long and black score which grace hath forgiven him, the more is he

ashamed, and the higher doth his just indignation against sin arise:

an indignation against himself for what is past, and a vehement desire

to keep clear of the like offences in his future course. “For behold,

this selfsame thing, that ye sorrowed after a godly sort, what

carefulness it wrought in you, yea, what clearing of yourselves, yea,

what indignation, yea, what fear, yea, what vehement desire, yea,

what zeal, yea, what revenge!” (2Co 7:11). Loathing of ourselves always

follows admiring thoughts of the sovereign, matchless, and distinguishing

grace of God. The blood of Jesus is the best glass wherein

to see the filth and defilement of sin. And that man can never be said

in gospel-phrase to repent, who is unaffected with the love of a dying

Saviour, or unconcerned at the purity and holiness of a sin-hating

God. We shall never indeed smite upon our thighs, till God shews us,

together with our sins, His own pardoning grace and mercy. There

may be fear, but there will be no love till we hear Him saying, “I have

loved thee with an everlasting love: therefore with loving kindness

have I drawn thee” (Jer 31:3). And is this, poor soul, the real matter of

thy experience? You may then conclude that Jesus, Whom God hath

exalted to be a Prince and a Saviour, hath bestowed upon you repentance,

with forgiveness of sins, that He hath granted unto you repentance

unto life (Act 5:31; 11:18).

Thirdly, the soul thus instructed, hath an abiding sense of these things.

He is not weary of his rags today, and pleased with them again tomorrow,

humbled for sin now, and wallowing in the same mire and dirt

anon. No, “I did bear,” saith Ephraim, “the reproach of my youth.”

“Wherever I went, I carried it along with me. My sin was ever in my

eyes, and mine iniquity was always before me. I never thought the

lighter of my sin, for its being forgiven me; it was still as grievous, as

hateful, and offensive in mine eyes as ever.” Happy the souls whose

hatred against sin continues, when the edge of their first desires and

the warmth of their first affections are lost! [Happy are] they, who

can say at all times, “Lord, I cannot bear to offend Thee, howsoever

Thou mayest deal with me. I love Thy law, I love Thine ordinances, I

love Thy ways, though I cannot as often as I wish for find the place

where my beloved feedeth, and where He causeth His flocks to rest at

noon (Song 1:7). Sin is my burden, my complaint, and my greatest

grievance; though I still find a ‘law in my members, warring against

the law of my mind, and bringing me into captivity to the law of sin

which is in my members’” (Rom 7:23). This is the fruit of the Spirit’s

work in thy heart, and argues thy repentance to be genuine and sincere.

Fourthly, the soul thus instructed is most sensibly affected with those sins

to which he hath been most addicted. Heart-sins are bewailed by the sincere

Christian, and youthful transgressions are never forgotten by

him. Our own iniquity is most carefully watched against, and most

frequently confessed before God. This pricked us to the heart when

first the law entered, and it wounds to the quick afterwards, both under

the smiles of His love, and the hidings of His countenance.

Ephraim’s confession and prayer every regenerate soul may join in,

and often doth, only with a change of circumstance: “Take away all

iniquity, and receive us graciously: so will we render the calves of our

lips. Asshur shall not save us; we will not ride upon horses: neither

will we say any more to the work of our hands, Ye are our gods” (Hos

14:2-3). Here he confesses and bewails the sin he had been addicted

to, in the most particular and affectionate manner. “I was ashamed,

yea, even confounded, because I did bear the reproach of my youth.”

This is the time when sins are usually most vigorous and lively.

Blessed then are they who in their early part of life are brought to see

their own vileness and the need they stand in of a Saviour! To be

brought to Christ betimes,2 oh, how desirable a thing it is! Many sins

are hereby prevented, which are often the great burden of old age;

and what is still more pleasing, the good ways of God do then sustain

no reproach upon our account.

I might add,

Fifthly, the soul thus instructed always applieth to the blood of Christ for

pardon. But this having been in some measure spoken to under a former

head, and not expressly contained in the text, I shall wholly wave

any enlargement, and conclude with mentioning three or four remarks

upon the whole.

Remark 1. Repentance can never be a condition of the covenant of

grace, seeing it is itself a blessing of the covenant, and a blessing owing

wholly and alone to almighty power and grace. “Surely after that I

was turned, I repented” (Jer 31:19). It is strange we should be so fond

of making conditions for ourselves, when we have not the least warrant

from God so to do. But vain man would be wise and in his natural

state unwilling to be saved merely upon the footing of grace!

2 betimes – early.

Remark 2. What a mighty change doth grace work in the soul. Old

things pass away, and all things become new (2Co 5:17). The ruins of

the fall are not repaired only by Christ; but the old foundation is wholly

removed, and a new one is laid, in which grace alone bears the glory.

Remark 3. See, believe, what doctrines make most for your encouragement

at first and for your comfort and support afterwards. Hope

that maketh not ashamed (Rom 5:5) can proceed only from Christ

Jesus, Who is our hope (1Ti 1:1). And every doctrine which leads not

to Him, either directly or by consequence, always damps our hopes,

mars our peace, and spoils our comfort.

Remark 4. We must look to the same power and grace that laid the

foundation, to rear the superstructure and finish the building. Repentance

is a daily work; and we have as much need to say every day, as we

had at our first setting our faces Zionward, “Turn thou me, and I shall

be turned; for thou art the LORD my God” (Jer 31:18). The text holds

always true; may we be led daily further into the sweetness and comprehensive

fullness of it. “Surely after that I was turned, I repented;

and after that I was instructed, I smote upon my thigh: I was ashamed,

yea, even confounded, because I did bear the reproach of my youth.” late hour we find ourselves in God’s plan for this age, it is important to note the necessity that God's people be ever vigilant to this spirit of deception; that we ourselves be not swept away by its cunning craftiness.

John Hill, Evangelical Repentance