Jeremiah 3:12-15

DISCOURSE: 1033
GOD’S INVITATION TO HIS PEOPLE

Jeremiah 3:12. Go, and proclaim these words toward the north; and say, Return, thou 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 anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways 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 unto 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.

IF we would see the Divine character exhibited in the brightest possible colours, we need go no further than to the passage before us, with the preceding and following context. Let any one read the second and third Chapter s, with the two first verses of the fourth chapter, and he will be perfectly amazed at the condescension and kindness of God; who, having expostulated with the Jews on account of their multiplied transgressions, urges them, by every argument that can be devised, to give up themselves unto him: and when no consideration that he can offer appears to affect them, he determines to take to him his great power, and, by an act of sovereign and Almighty grace, to constrain them to return unto him: “Thou shalt call me, My Father; and shalt not turn away from me [Note: ver. 19.].” In this way he prevails over them:

Behold, we come unto thee; for thou art the Lord our God [Note: ver. 22.].” No sooner does God behold this purpose formed in the minds of his rebellious people, than he says, “If thou wilt return, O Israel, return unto me.” But I shall confine myself to the passage which I have read; which is, in fact, an epitome of the whole: and I shall consider it,

I. As addressed to God’s ancient people—

They are here addressed as a “backsliding” people—
[This is a metaphor taken from oxen, which refuse to draw in the yoke that is put upon them [Note: Hosea 4:16.]. God had taken them to him as his people, and nourished them for his own; but they rebelled against him, and would never execute his commands [Note: Isaiah 1:2.]

Yet he sends to them messages of mercy, and not of judgment—
[“Go,” says he to his chosen servants, “go, and proclaim to them these words; Return thou backsliding Israel, saith the Lord.” Well might he have cast them off utterly. But he delighteth in mercy, and “willeth not the death of any sinner, but rather that he turn from his wickedness and live.” By many prophets did he thus invite them to return [Note: 2 Chronicles 36:15.], whilst they even “wearied him” with their obstinacy [Note: Isaiah 43:24.]

One thing only he requires; namely, that they shall humble themselves before him—
[“Only acknowledge thine iniquity.” This was indispensable. God could not, consistently with his own honour, receive them, whilst they continued to harden themselves in their wickedness. They must call to mind their offences, which had been of such enormous magnitude: they must spread them before the Lord with penitential sorrow, and implore mercy at his hands. This was all that God expected of them. To compensate for their wickedness was impossible; but to confess it, and to humble themselves on account of it, was necessary, before they could hope for pardon from their God.]
To prevail upon them, he urges the most affecting considerations:

1. The merciful disposition which, notwithstanding their iniquities, he felt towards them—

[God is indeed slow to anger, and “rich in mercy to all who call upon him.” When he proclaimed his name to Moses, this was the attribute by which he was to be chiefly known; “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin [Note: Exodus 34:6.].” Indeed this is the argument by which men are influenced, far more than by the terrors of God’s avenging wrath. These, though proper to be urged in their place, operate for the most part, like the storm which makes the traveller wrap his cloak the more closely round him; whereas mercy, like the sun, penetrates with a kindly and genial influence, and induces him willingly, and of his own accord, to cast it from him. By this, therefore, does God chiefly endeavour to reclaim his obstinately offending people.]

2. The relation under which, notwithstanding their departure from him, he still regarded them—

[He often calls himself “the Husband” of his ancient people [Note: Isaiah 54:5.Jeremiah 31:32.Hosea 2:19.]. And here he urges that relation as an inducement to them to comply with his merciful and gracious invitations. Amongst men, such transgressions as God’s people had committed must have issued in an irreversible divorce: but with God no such impediment existed: he could, consistently with his own honour, re-admit them to his embrace; and he declares himself willing and desirous to restore them to all the privileges and blessings of a most beloved spouse.]

3. The benefits which he was still ready to confer upon them—

[They, like sheep, had gone astray from him; and he sought them out with all diligence: and if the whole flock would return unto him, most gladly would he receive them all [Note: Ezekiel 34:12.]. But if only a small remnant of them would return; if only “one of a city, and two of a tribe,” would come; he would not, on that account, reject them. On the contrary, he would appoint over them “pastors, according to his heart, who should teed them with knowledge and understanding [Note: Jeremiah 23:3.].”

Now this, I conceive, marks particularly the aspect which this passage has on the future restoration of the Jews: for not only is Israel here united with Judah (which shews that the passage was not fully accomplished at their return from Babylon), but there were not, previous to our Lord’s advent, nor have there been at any time since, to the Jewish nation at large, any such stated pastors appointed as exist in the Christian Church: but, so far as they have returned to God through Christ, so far has this benefit been accorded to them: and so far as they shall yet be brought to Christ, they shall live in the enjoyment of it, and possess all the blessings that result from a stated and faithful ministry.]

Thus does God, by all these kind and affecting arguments, urge his ancient people to return unto him—
But the passage may also be considered,

II.

As addressed to ourselves at this day—

Blameable as it is to overlook God’s ancient people in their own prophecies, or to pass them over as not deserving our attention, it would be still more blameable so to limit the prophecies to former ages, as to overlook their aspect on the Christian Church, and the still fuller accomplishment which they shall receive in the latter-day. The passage before us may doubtless be properly applied to us as well as to the Jews: for to us pertain,

1. The same duties—

[We have been “a backsliding people.” Who amongst us is not conscious that he has not put forth his strength in the service of his God? Our Lord has told us, that “his yoke is easy, and his burthen is light:” yet who amongst us has delighted to fulfil his will, and execute his commands? Say, Brethren, whether, instead of devoting yourselves wholly to the Lord, and living altogether for him, ye have not in many things transgressed against him, and manifested an insuperable reluctance to that holy and heavenly course which he has prescribed? — — —
To you, then, as God’s servant, I come; and, as commissioned by him, I “proclaim, in his sacred name, Return,” and yield up yourselves unfeignedly to him. Indeed ye must “return,” if ever ye would obtain mercy at his hands. Yes, ye must return in a way of penitential sorrow, confessing your sins, and humbling yourselves before him. Nor is it in a way of general humiliation only, but of particular confession. Many are the sins which all of us have committed; many which, though unknown to man, are known to God, and recorded against us in the book of his remembrance. He has seen us, when lying upon our bed: the darkness has been no darkness with him: he has seen the inmost recesses of our hearts, and has beheld our every thought and every desire. But, whether we have committed more flagrant transgressions or not, this is clear and undeniable, that “we have not obeyed the voice of the Lord our God.” If we try ourselves by the requirements of his Law and of his Gospel, we shall see that, in instances without number, “we have sinned, and come short of the glory of God:” and, under a sense of our defects, we must abase ourselves before him, even as holy Job did, in dust and ashes — — —]

2. The Same encouragements—

To us does God send the same gracious invitations—
[To us, as well as to his ancient people, is he rich in mercy, and ready to forgive. Not one of us would he reject, if only we would come to him in his Son’s name [Note: John 6:37.]. No, Brethren, “his anger should not fall upon you,” even though your transgressions may have been ever so great, or ever so long continued in: on the contrary, he would act towards you the part of the father in the parable; and would, upon the very first approach of your hearts towards him, “run to meet you, and fall on your neck and kiss you, and clothe you in the best robe and kill the fatted calf, and make merry with you” — — —

And does he not stand in the relation of a husband to you? Yes, he does; and will still recognise you as his spouse, notwithstanding all your past unfaithfulness. You remember that our blessed Lord is frequently called “the Bridegroom” of his Church [Note: Matthew 9:15.John 3:29; Revelation 21:2; Revelation 21:9.]. St. Paul, when apparently setting forth the duties of husband and wife, declares that, in reality, “he spake of Christ and his Church [Note: Ephesians 5:32.].” Now, under this relation, does he desire to receive you, notwithstanding all that you have done amiss. I wish that every one of you could realize this figure. Conceive of a woman who had departed from her husband, and greatly dishonoured him by the most licentious habits. Suppose a friend of her husband commissioned to seek for her, and to inform her, with all imaginable tenderness, that her husband was willing to receive her again; that he would freely pardon all her misconduct, and never upbraid her with it even to his dying hour. What would be the feelings of a woman under those circumstances, especially if she was not wholly abandoned to her evil ways? Now such I would wish to be the feelings of every one amongst you, and such the interest in the message now delivered to you. I pray you, Brethren, consider this as the very case with you; and let the advice which you yourselves would give to a woman so circumstanced, be that which you will carry into effect on the present occasion — — —

With all needful benefits, too, shall you be loaded. What can a straying sheep need more, than to be brought in safety to the fold, and to be put under the care of a faithful shepherd that will supply its every want? Such are the benefits that shall be accorded to you. What, though there should be only “one or two” of you so disposed? Shall you, therefore, be disregarded by your God? No: your heavenly Shepherd will take you up in his arms, and “carry you home on his shoulders, rejoicing:” and he will appoint over you “pastors, according to his heart, to feed you with knowledge and understanding,” The benefit of a faithful ministry is by no means justly appreciated by the world at large. But to those who have been “brought home to Zion,” it is a mercy of inestimable value. Greatly does a stated ministry, where the pastor is really after God’s heart, tend to the edification and comfort of God’s faithful people; and you, Beloved, if you will truly return to God, shall find that the word preached to you from time to time shall “accomplish in you all the good pleasure of his goodness;” and prove “the power of God to the salvation of your souls” — — —]

Coming now back to the subject as first proposed, I would say unto you,
1.

Be like-minded with God, in reference to his ancient people—

[See what tender regard God shewed towards them in the days of old: and the same anxiety does he still express for their welfare: for, as I have before observed, the message sent to them has respect to a period yet future, when they shall assuredly obey the call delivered to them. And if God, who has been so greatly offended by them, and whose only dear Son “they slew, and hanged on a tree;” if He, I say, yet regards them with such tender compassion, what ought ye to do, whom they have never offended, and who are in the same condemnation with them? In truth, the command of God is given to you, and to all who have access to them in their present dispersion; “Go, and proclaim to them” the mercy of their God: go, and invite them, by every tender consideration that is proposed to them in the inspired volume: and if ye say, ‘I cannot hope to prevail upon them;’ let it suffice if you can prevail on “one of a city, and two of a whole tribe.” You are not taught at first to expect the conversion of the whole nation; you are told only to look for them as “the gleanings of an olive-tree, two or three upon the top of the uppermost bough, four or five on the outmost fruitful branches thereof [Note: Isaiah 17:6.].” And if that satisfy God, shall it not satisfy you? Will ye not endeavour to get in the first-fruits, because ye are not yet privileged to reap the whole harvest? I say then, have compassion on them in their low estate: or, if ye have no pity for them, at least perform the office which is here assigned to you, of bringing back to Jehovah the wife that has forsaken him, and whom lie desires to restore to all her former honour and felicity — — — If ye say, ‘We cannot get access to them, to deliver these gracious tidings;’ let not that be any excuse for your indifference: for there are many who are at this moment employed in this very office; and if you exercise liberality to send them forth, there will be many others who will gladly go to them, and proclaim to them according to the message which is here put in their mouth. Too long have the Christian world neglected this duty: I pray you, arise to the discharge of it: and know, for your comfort, that the efforts already made, have prevailed to the full extent of the encouragement here afforded us — — —]

2. Be examples to them of all that you require at their hands—

[Do you bid them “return?” Let them see that you have returned, in deed and in truth, to the very bosom of your God. Do you bid them “acknowledge their iniquity?” Let them see you walking humbly with God; and “sowing daily in tears,” that you may be privileged at last to “reap in joy.” Above all, be ye as a wife that has returned to her husband. There is not an image in the world that so fitly marks the Christian’s state as this. It may be thought that the conduct of a loving and obedient wife, who lives only for her husband, is a proper pattern for a Christian towards his God and Saviour: but, lovely as that is, it comes far short of the Christian’s spirit: for, superadded to all the love and fidelity of a duteous wife, there must be in that a continual sense of all our past unfaithfulness. A wife so restored, would never for a moment forget what she had been, and what she had done, whilst separated from her husband: and every act of love on his part would only fill her with deeper self-lothing and self-abhorrence, for having ever so dishonoured one who deserved such different conduct at her hands. Now, get into this spirit; never exalting yourselves above the poor fallen Jew, or above the vilest of the human race. This is the walk that is most pleasing to God. This is the walk that will be ever accompanied with the most earnest efforts to honour God, and will lead to the highest possible attainments in every grace. So make your light to shine, before them, and they will see and know that “God is with you of a truth.”]