BIBLE PENITENCE

     The great majority of professors hold that no one can live without committing sin in word, thought and deed.

     They will admit that no sin can enter heaven and therefore we must be pure, but of course no one can hope to attain to such a state until just before death.

     Another class holds that we must put away all outward sin and live holy lives, but this is hardly to be expected of any one until he receives the "second blessing"; that up to this time it is sort of an "up and down life."

     In this chapter we want to notice the Bible standard of penitence. We hold that a true penitent does not habitually yield to outward or inward sin. The moment he turns his face toward God he also turns his back on all sin. The very first step toward the kingdom implies a forsaking of everything sinful. Webster says, "Real penitence springs from a conviction of guilt and ingratitude to God and is followed by amendment of life."

     Bible awakening puts a stop to going on any farther in sin, while repentance goes farther and sends the sinner back over his life to undo as much of the past as possible.

     Let us notice a few passages showing the Bible standard of penitence or repentance.

     "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prov. 28:13). Here the sinner is commanded to confess and forsake his sins that God may "have mercy" upon him and for Christ's sake blot them out.

     "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon" (Isa. 55:7). Here the repentant sinner is commanded not only to forsake his outward way, but his inward thoughts -- his impure desires, his grudges and party prejudices, etc. He who thoroughly does this, will receive an abundant assurance to his acceptance with God. Such souls do not need to be sung up to "confess Christ" or coaxed to be quick to tell it else they may lose it. Oh, no! They are the first to know it, and the pardon is just as positive and clear as to that prisoner who has been pardoned from a life's sentence.

     "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed; judge the fatherless; plead for the widow." This is a wonderful Scripture, and comes as near specifying the different steps to be taken in order to get to God as any other passage which we can recall. It was addressed to backslidden Judah, who were told that when they "spread forth their hands" and "made many prayers," the Lord would not hear them; they must first clean up. God does not consider a person fit to "reason" with until he has put away all sin. Then He says, "Come now, and let us reason together, saith the Lord though you sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isa. 1:16-18).

     The true penitent is like the guilty prisoner who knows he will finally be caught and turns "state's evidence" against himself and confesses his crime. While doing so he is not anticipating more devilment, nor does he pride himself over daring deeds of the past, but throws himself upon the mercy of the court, knowing that unless he receives a pardon, the guilty past will outweigh all his present amendments.

     Again, he is like one who has been ruled by the iron hand of a despot, until he inwardly determines to break away and swear allegiance to another government. While he may still be under the reign of a tyrant, yet he positively refuses to yield to any more of the diabolical demands, but makes every provision for escape.

     The marked difference then between the true penitent and one regenerated, is not seen so much in general behavior. The first has restraining grace, while the other has overcoming grace. The first is resisting largely in his own strength, while the other is fortified with supernatural strength.

     Let not the seeker think for a moment that there is the least virtue in his repentance, or that he can so reform that God will be induced to accept him. Until he receives the unmistakable witness of the Spirit to his acceptance, he is still a sinner, he is still unfit for heaven, notwithstanding the encouragement and relief of conscience over having done his duty and thoroughly reformed. We read, "Let the heart of them rejoice that seek the Lord" (1 Chron. 16:10). At times the true penitent may feel like rejoicing and even shouting over some newly gained victory, or in anticipation of final victory; and right here is where many a soul stops and though he heareth the word and with joy receiveth it, "Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word by and by he is offended." He is a shallow ground hearer. He is "healed slightly, saying, Peace, peace, when there is no peace." So then, the only time to stop is after having received the kiss of reconciliation, and the witness of the Holy Spirit that all the past is forgiven and put under the Blood.