The Doctrine of Repentance Part 6

By Thomas Watson, 1668

 

The NATURE of true repentance

(6) Confession of sin makes way for pardon. No sooner did the prodigal come with a confession in his mouth, "I have sinned against heaven", than his father's heart did melt towards him, "Filled with love and compassion, he ran to his son, embraced him, and kissed him" (Luke 15:20). When David said, "I have sinned", the prophet brought him a box with a pardon, "The Lord has put away your sin" (2 Sam. 12:13). He who sincerely confesses sin, has God's bond for a pardon: "If we confess our sins, he is faithful and just to forgive us our sins" (1 John 1:9). Why does not the apostle say that if we confess, God is merciful to forgive our sins? He says that God is just, because he has bound himself by promise to forgive such. God's truth and justice are engaged for the pardoning of that man who confesses sin and comes with a penitent heart by faith in Christ.

(7) How reasonable and easy is this command that we should confess sin!

(a) It is a reasonable command, for if one has wronged another, what is more rational than to confess he has wronged him? We, having wronged God by sin, how equal and consonant to reason is it that we should confess the offence.

(b) It is an easy command. What a vast difference is there between the first covenant and the second! In the first covenant it was, if you commit sin you die! In the second covenant it is, if you confess sin you shall have mercy! In the first covenant no surety was allowed; under the covenant of grace, if we do but confess the debt, Christ will be our surety. What way could be thought of as more ready and facile for the salvation of man, than a humble confession? "Only acknowledge your iniquity" ( Jer. 3:13). God says to us, I do not ask for sacrifices of rams to expiate your guilt; I do not bid you part with the fruit of your body for the sin of your soul, "only acknowledge your iniquity." Do but draw up an indictment against yourself and plead guilty—and you shall be sure of mercy. All this should render this duty amiable. Throw out the poison of sin by confession, and "this day is salvation come to your house".

There remains one case of conscience: are we bound to confess our sins to men? The papists insist much upon auricular confession; that is—one must confess his sins in the ear of the priest or he cannot be absolved. They urge, "Confess your sins one to another" (James 5:16)—but this scripture is little to their purpose. It may as well mean that the priest should confess to the people as well as the people to the priest. Auricular confession is one of the Pope's golden doctrines. Like the fish in the Gospel, it has money in its mouth: "when you have opened its mouth, you shall find a piece of money" (Matt. 17:27). But though I am not for confession to men in a popish sense—yet I think in three cases there ought to be confession to men:

(1) Firstly, where a person has fallen into scandalous sin and by it has been an occasion of offence to some and of falling to others, he ought to make a solemn and open acknowledgment of his sin, that his repentance may be as visible as his scandal (2 Cor. 2:6-7).

(2) Secondly, where a man has confessed his sin to God—yet still his conscience is burdened, and he can have no ease in his mind—it is very requisite that he should confess his sins to some prudent, pious friend, who may advise him and speak a word in due season ( James 5:16). It is a sinful modesty in Christians, that they are not more free with their ministers and other spiritual friends in unburdening themselves and opening the sores and troubles of their souls to them. If there is a thorn sticking in the conscience, it is good to make use of those who may help to pluck it out.

(3) Thirdly, where any man has slandered another and by clipping his good name has made it weigh lighter, he is bound to make confession. The scorpion carries its poison in its tail—the slanderer in carries its poison in his tongue! His words pierce deep like swords. That person who has murdered another in his good name or, by bearing false witness, or has damaged him in his estate, ought to confess his sin and ask forgiveness: "if you are standing before the altar in the Temple, offering a sacrifice to God, and you suddenly remember that someone has something against you, leave your sacrifice there beside the altar. Go and be reconciled to that person. Then come and offer your sacrifice to God" (Matt. 5:23-24). How can this reconciliation be effected but by confessing the injury? Until this is done, God will accept none of your services. Do not think the holiness of the altar will privilege you; your praying and hearing are in vain, until you have appeased your brother's anger by confessing your fault to him.

 

The Doctrine of Repentance - Part 5

By Thomas Watson, 1668

 

The Nature of true repentance

Use 1. Is confession a necessary ingredient in repentance? Here is a bill of indictment against four kinds of people:

(1) It reproves those who hide their sins, as Rachel hid her father's idols under her saddle (Gen. 31:34). Many had rather have their sins covered—than cured. They do with their sins as with their pictures: they draw a curtain over them. But though men will have no tongue to confess—God has an eye to see! He will unmask their treason: "But I will rebuke you and accuse you to your face!" (Psalm 50:21). Those iniquities which men hide in their hearts—shall be written one day on their foreheads as with the point of a diamond! They who will not confess their sin as David did—that they may be pardoned; shall confess their sin as Achan did—that they may be punished. It is dangerous to keep the devil's counsel—to hide our sins. "He who covers his sins shall not prosper" (Proverbs 28:13).

(2) It reproves those who do indeed confess sin, but only by halves. They do not confess all; they confess the pence—but not the pounds. They confess vain thoughts or badness of memory—but not the sins they are most guilty of, such as rash anger, extortion, immorality. They are like one who complains that his head aches—when his lungs are full of cancer! But if we do not confess all, how should we expect that God will pardon all? It is true that we cannot know the exact catalogue of our sins—but the sins which come within our view and cognizance, and which our hearts accuse us of, must be confessed as ever we hope for mercy.

(3) It reproves those who in their confessions, mince and mitigate their sins. A gracious soul labors to make the worst of his sins—but hypocrites make the best of them. They do not deny they are sinners—but they do what they can to lessen their sins. They indeed offend sometimes—but it is their nature. These are excuses rather than confessions. "I have sinned: for I have transgressed the commandment of the Lord: because I feared the people" (1 Sam. 15:24). 

Saul lays his sin upon the people: they would have him spare the sheep and oxen. It was an excuse, not a self-indictment. This runs in the blood. Adam acknowledged that he had tasted the forbidden fruit—but instead of aggravating his sin he transferred it from himself to God: "The woman you gave me, she gave me the fruit—and I ate" (Gen. 3:12), that is, if I had not had this woman to be a tempter, I would not have transgressed. How apt we are to pare and curtail sin, and look upon it through the small end of the telescope, that it appears but as "a little cloud, like a man's hand" (1 Kings 18:44).

(4) It reproves those who are so far from confessing sin, that they boldly plead for it. Instead of having tears to lament it, they use arguments to defend it. If their sin is anger, they will justify it: "I do well to be angry!" (Jon. 4:9). If it be covetousness, they will vindicate it. When men commit sin they are the devil's servants; when they plead for it they are the devil's attorneys, and he will give them a fee.

Use 2. Let us show ourselves penitents by sincere confession of sin. The thief on the cross made a confession of his sin: "we indeed are condemned justly" (Luke 23:41). And Christ said to him, "Today shall you be with me in paradise!" (Luke 23:43), which might have occasioned that speech of Augustine's, that "confession of sin shuts the mouth of hell and opens the gate of paradise" That we may make a free and sincere confession of sin, let us consider:

(1) Holy confession gives glory to God. "Give glory to the Lord, the God of Israel—and make a confession to Him" (Josh. 7:19). A humble confession exalts God. When we confess sin, God's patience is magnified in sparing, and his free grace in saving such sinners.

(2) Confession is a means to humble the soul. He who subscribes himself a hell-deserving sinner, will have little heart to be proud. Like the violet, he will hang down his head in humility. A true penitent confesses that he mingles sin with all he does—and therefore has nothing to boast of. Uzziah, though a king—yet had a leprosy in his forehead; he had enough to abase him (2 Chron. 26:19). So a child of God, even when he does good—yet acknowledges much evil to be in that good. This lays all his plumes of pride in the dust.

(3) Confession gives vent to a troubled heart. When guilt lies boiling in the conscience, confession gives ease. It is like the lancing of an abscess, which gives ease to the patient.

(4) Confession purges out sin. Augustine called it "the expeller of vice". Sin is bad blood; confession is like the opening of a vein to let it out. Confession is like the dung-gate, through which all the filth of the city was carried forth (Neh. 3:13). Confession is like pumping at the leak; it lets out that sin which would otherwise drown. Confession is the sponge which wipes the spots from off the soul.

(5) Confession of sin endears Christ to the soul. If I say I am a sinner—how precious will Christ's blood be to me! After Paul has confessed a body of sin, he breaks forth into a thankful triumph for Christ: "I thank God through Jesus Christ" (Romans 7:25). If a debtor confesses a judgment but the creditor will not exact the debt, instead appointing his own son to pay it, will not the debtor be very thankful? So when we confess the debt, and that even though we should forever lie in hell we cannot pay it—but that God should appoint his own Son to lay down his blood for the payment of our debt—how is free grace magnified and Jesus Christ eternally loved and admired!

The Doctrine of Repentance - Part 4

By Thomas Watson, 1668

 

The Nature of true repentance

1. Confession must be VOLUNTARY.

It must come as water out of a spring—freely. The confession of the wicked is extorted, like the confession of a man upon a rack. When a spark of God's wrath flies into their conscience, or they are in fear of death—then they will fall to their confessions! Balaam, when he saw the angel's naked sword, could say, "I have sinned!" (Num. 22:34). But true confession drops from the lips—as myrrh from the tree, or honey from the comb—freely. "I have sinned against heaven, and before you" (Luke 15:18). The prodigal charged himself with sin, before his father charged him with it.

2. Confession must be with REMORSE.

The heart must deeply resent it. A natural man's confessions run through him as water through a pipe. They do not affect him at all. But true confession leaves heart-wounding impressions on a man. David's soul was burdened in the confession of his sins: "as a heavy burden, they are too heavy for me" (Psalm 38:4). It is one thing to confess sin—and another thing to feel sin's wounds.

3. Confession must be SINCERE.

Our hearts must go along with our confessions. The hypocrite confesses sin—but loves it; like a thief who confesses to stolen goods—yet loves stealing. How many confess pride and covetousness with their lips—but roll them as honey under their tongue. Augustine said that before his conversion he confessed sin and begged power against it—but his heart whispered within him, "not yet, Lord". He really did not want to leave his sin. A good Christian is more honest. His heart keeps pace with his tongue. He is convinced of the sins he confesses, and abhors the sins he is convinced of.

4. In true confession a man PARTICULARIZES sin.

A wicked man acknowledges he is a sinner in general. He confesses sin by wholesale. A wicked man says, "Lord, I have sinned"—but does not know what the sin is; whereas a true convert acknowledges his particular sins. As it is with a wounded man, who comes to the surgeon and shows him all his wounds—here I was cut in the head, there I was shot in the arm; so a mournful sinner confesses the various sins of his soul. Israel drew up a particular charge against themselves: "we have served Baal" (Judg. 10:10). The prophet recites the very sin which brought a curse with it: "Neither have we hearkened unto your servants the prophets, which spoke in your name" (Dan. 9:6). By a diligent inspection into our hearts, we may find some particular sin indulged—point to that sin with a repentant tear!

5. A true penitent confesses sin in the FOUNTAIN.

He acknowledges the pollution of his nature. The sin of our nature is not only a privation of good—but an infusion of evil. It is like rust to iron or stain to scarlet. David acknowledges his birth-sin: "I was shaped in iniquity; and in sin did my mother conceive me" (Psalm 51:5). We are ready to charge many of our sins to Satan's temptations—but this sin of our nature is wholly from ourselves; we cannot shift it off to Satan. We have a root within, which bears gall and wormwood (Deut. 29:18). Our nature is an abyss and seed of all sin, from whence come those evils which infest the world. It is this depravity of nature which poisons our holy things; it is this which brings on God's judgments. Oh confess sin in the fountain!

6. Sin is to be confessed with all its circumstances and AGGRAVATIONS.

Those sins which are committed under the gospel horizon, are aggravated sins. Confess sins against knowledge, against grace, against vows, against experiences, against judgments. "The wrath of God came upon them and slew the fattest of them. For all this they sinned still" (Psalm 78:31-2). Those are killing aggravations, which enhance our sins.

7. In confession, we must so charge ourselves as to clear God.

Should the Lord be severe in his providences and unsheathe his bloody sword—yet we must acquit him and acknowledge he has done us no wrong. Nehemiah in his confessing of sin vindicates God's righteousness: "Every time you punished us you were being just. We have sinned greatly, and you gave us only what we deserved" (Neh. 9:33). Mauritius the emperor, when he saw his wife slain before his eyes by Phocas, cried out, "Righteous are you, O Lord, in all your ways".

8. We must confess our sins with a resolution not to commit them over again. Some run from the confessing of sin—to the committing of sin, like the Persians who have one day in the year when they kill serpents; and after that day allow them to swarm again. Likewise, many seem to kill their sins in their confessions, and afterwards let them grow as fast as ever. "Cease to do evil" (Isaiah 1:16). It is vain to confess, "We have done those things we ought not to have done", and continue still in doing so. Pharaoh confessed he had sinned (Exod. 9:27)—but when the thunder ceased he fell to his sin again: "he sinned yet more, and hardened his heart" (Exod. 9:34). Origen calls confession "the vomit of the soulwhereby the conscience is eased of that burden which did lie upon it." Now, when we have vomited up sin by confession—we must not return to this vomit! What king will pardon that man who, after he has confessed his treason, practices new treason? Thus we see how confession must be qualified.

The Doctrine Of Repentance - Part 3

 By Thomas Watson, 1668

 

The NATURE of true repentance

Question 1. Suppose a person has wronged another—and the wronged man is dead. What should he do?

Answer: Let him restore his ill-gotten goods to that man's heirs and family. If none of them are living, let him restore to God—that is, let him put his unjust gain into God's treasury by relieving the poor.

Question 2. What if the party who did the wrong is dead?

Answer: Then those who are his heirs ought to make restitution. Mark what I say—if there are any who has an estate left to them, and he knows that the one who left his estate had defrauded others and died with that guilt upon him—then the heir who now possesses the estate, is bound to make restitution, otherwise he entails the curse of God upon his family.

Question 3. If a man has wronged another and is not able to restore, what should he do?

Answer: Let him deeply humble himself before God, promising to the wronged party full satisfaction, if the Lord makes him able, and God will accept the will for the deed.

6. Godly sorrow is ABIDING. It is not a few tears shed in a passion, which will serve the turn. Some will fall a-weeping at a sermon—but it is like an April shower, it is soon over—or like a vein opened and presently stopped again. True sorrow must be habitual. O Christian, the disease of your soul is chronic and frequently returns upon you; therefore you must be continually medicating yourself by repentance. This is "godly sorrow."

Application: How far are they from repentance, who never had any of this godly sorrow! Such are:

(1) Deluded Papists, who leave out the very soul of repentance, making all penitential work consist in external fasting, penance, pilgrimages, in which there is nothing of spiritual sorrow. They torture their bodies—but their hearts are not torn. What is this, but the carcass of repentance?

(2) Carnal Protestants, who are strangers to godly sorrow. They cannot endure a serious thought, nor do they trouble their heads about sin. One physician spoke of a frenzy some have—which will make them die dancing. Likewise, sinners spend their days in mirth—they fling away sorrow—and go dancing to damnation! Some have lived many years—yet never put a drop of repentant tears in God's bottle, nor do they know what a broken heart means. They weep and wring their hands as if they were undone, when their estates are gone—but have no agony of soul for sin!

There is a two-fold sorrow: Firstly, there is a rational sorrow, which is an act of the soul whereby it has an animosity against sin, and chooses any torture rather than to admit sin. Secondly, there is a sensitive sorrow, which is expressed by many tears. The first of these is to be found in every child of God—but the second, which is a sorrow running out at the eye, all have not.

Yet it is very commendable to see a weeping penitent. Christ counts as great beauties—those who are tender-eyed; and well may sin make us weep. We usually weep for the loss of some great good; by sin we have lost the favor of God. If Micah did so weep for the loss of his idols, saying, "You've taken away all my gods, and I have nothing left!" (Judges 18:24). Then well may we weep for our sins, which have taken away the true God from us!

Some may ask the question—whether our repentance and sorrow must always be at the same level. Although repentance must be always kept alive in the soul—yet there are two special times when we must renew our repentance in an extraordinary manner:

(1) Before the receiving of the Lord's Supper. This spiritual Passover is to be eaten with bitter herbs. Now our eyes should be fresh broached with tears, and the stream of sorrow overflow. A repenting frame is a sacramental frame. A broken heart and a broken Christ do well agree. The more bitterness we taste in sin—the more sweetness we shall taste in Christ! When Jacob wept—he found God: "Jacob named the place Peniel—face of God—for I have seen God face to face!" (Gen. 32:30). The way to find Christ comfortably in the sacrament, is to go weeping there. Christ will say to a humble penitent, as to Thomas: "Put your hand into the wound in my side" (John 20:27), and let those bleeding wounds of mine heal you.

(2) Another time of extraordinary repentance is at the hour of death. This should be a weeping season. Now is our last work to be done for heaven, and our best wine of tearsshould be kept until such a time. We should repent now—that we have sinned so much—and wept so little; that God's bag of our sins has been so full—and his bottle of our repenting tears has been so empty (Job 14:17). We should repent now—that we repented no sooner; that the garrisons of our hearts held out so long against God before they were leveled by repentance. We should repent now—that we have loved Christ no more—that we have fetched no more virtue from him and brought no more glory to him. It should be our grief on our death-bed that our lives have had so many blanks and blots in them—that our duties have been so tainted with sin, that our obedience has been so imperfect—and we have gone so lame in the ways of God. When the soul is going out of the body—it should swim to heaven in a sea of tears!

 

Ingredient 3. CONFESSION of Sin

Sorrow is such a vehement passion—that it will have vent. It vents itself at the eyes by weeping, and at the tongue by confession. "The children of Israel stood and confessed their sins (Neh. 9:2). "I will go and return to my place, until they acknowledge their offence" (Hos. 5:15). This is a metaphor alluding to a mother who, when she is angry, goes away from the child and hides her face until the child acknowledges its fault and begs pardon. Gregory Nazianzen calls confession "a salve for a wounded soul." Confession is self-accusing: "I have sinned!" (2 Sam. 24:17). When we come before God, we must accuse ourselves. The truth is—that by this self-accusing we prevent Satan's accusing. In our confessions we accuse ourselves of pride, infidelity, passion, so that when Satan, who is called "the accuser of the brethren", shall lay these things to our charge, God will say, "They have accused themselves already; therefore, Satan, you have no suit; your accusations come too late."

The humble sinner does more than accuse himself; he, as it were, sits in judgment and passes sentence upon himself. He confesses that he has deserved to be bound over to the wrath of God. Hear what the apostle Paul says: "if we judged ourselves, we would not come under judgment" (1 Cor. 11:31). But have not wicked men, like Judas and Saul, confessed sin? Yes! but theirs was not a true confession. That confession of sin may be right and genuine, these eight qualifications are requisite:

In today’s devotion, Oswald Chambers said something that took me back. When I am in a similar situation such as the one Oswald described, what I do, I try to work with the worse case scenario, which is the same as the final outcome. There are some outcomes that are easy to determine if it is something that God would condemn. But, I found a lot of times it is not that easy to see through our emotional high if it is something that God would condemn or not. 

When we are very emotional, our train of thoughts takes the lead. I know what I am talking about because I am very emotional. Our imagination runs away from us and with the situation. The more we remain in that state of mind, the more we get ourselves deeper into trouble because we are not thinking clearly and we are making decisions and plans for the next step with a corrupt mind. You mind say why is that corrupt? Yes, it is corrupted in every sense of the way because we are not in the right frame of mind to make proper decisions, and we are thinking and planning in the flesh without the Holy Spirit. When we stop being ignorant of the laws of our own nature, we know and we can see the danger in going wild without the Holy Spirit and we can put a stop to it. But, this takes practice and spiritual growth to get there.

When I was not mature enough to understand when I was going forward with my emotions without Him, I had only one acid test. First, I stop myself from making a decision while my emotions were running wild and thus, it did not matter how pressing the need was. I told God, please deal with the repercussions of the situation for me but I need to know if I am in your will and right now I have no idea. (It is important our attitudes and motives honour God and He will work with us.) The second thing is that I try to have a sense as to how my decisions to deal with the situation will play out. This was so useful and so infallible that I still use it today because if there is a tiny bit of compromising, then I stepped away from it. I knew right away that it was not of God.

I will give you an example, years ago, I lost my job but God already told me that it was Him taking me to the wilderness to set me apart. So, there was no doubt what I was going through was of Him. But, I had no idea what He meant by taking me into the wilderness either. I had no idea of the depth of pain and testing that I had to go through to be set apart for Him. So, two Christians cornered me in the Church after service and said I heard you are not working, I can make arrangement to get you in, and there is a great opportunity available to you right now. After I listened to all the information pertaining to the company, and the opportunity, I was so tempted. Of course it made sense, because I need to work to pay my mortgage and take care of my basic needs. Beside, I was thinking how important it is to God that I work to earn a living because the Bible is clear on that so any attempt at laziness is a sin.

Out of all the emotions I was experiencing, I could feel something inside me was telling me this whole conversation is wrong for me, but, I continued.  I said to the people I was talking to, well, I do not have  references because I spent so many years with the company that I was working with that I cannot just take them off my reference list, yet I did not part in good terms with them. Both people told me it was not a problem we can circumvent that with a little white lie and they gave me an idea what that white lie was going to be, and they were willing to take care of everything for me without me even getting involved. At that moment I said, let me think about it. Of course I never get back to them.

You have to understand something. The fact that it seems like I judged them for the “white lie” did not make me better than them. As the matter of fact, that was exactly where I was too. I truly believed in a little white lie here and there was not a big deal especially when there were no consequences to anyone and this little white lie was going to put my world back to where it should be according to the world standards and my own understanding thus far. So, even though, I was not there yet in terms of maturity, but the guidance of the Holy Spirit was awesome. Even though I was in the same place these people were in terms of maturity,  I also knew I made a commitment to Him to leave behind shoddy Christianity, I knew right then and there that I had to let go of the opportunity because it was not of God. My heart was breaking, but I also knew if indeed it was of God, then I would not have to lie. While the lie seemed small, I knew in Him there was no lie.

Often times when we are in trouble, we claim the wrong promise, and we claim the wrong Bible verse. In this situation I found that I had to choose between more than one Bible verse. But, the Holy Spirit caused that tiny verse to resound so loud in my heart that I could not ignore it. I kept saying “in Him there is no lie.”  The difference between me and these two people is that I was in a frame of mind where I was willing to put my money where my mouth is so to speak. I knew I could not take one side of His Word and ignore the other side of the coin.

It’s funny how all of the sudden, a little white lie became so big to me. This little white lie, when I stopped seeing how it could help me get out of trouble and I started seeing it from God’s perspective, was no longer little.  With the eyes of my heart I could see it just like God sees it and calls it “darkness” - “sin”.  It turns out not taking the job was the right decision for my walk with Him.

In using myself as an example, it is my hope that if it could benefit one single person today of ten years down the road, who is at an impasse with God and you are not quite sure which way to turn, then it would worth it. Make no mistake the consequences of that choice, from the world point of view was disastrous to me. But, it is the nature of the Christian walk with God. It is living an abandoned life at His feet for the purpose of finding the “pearl of great price” which is God the father. While the experience I lived through the Holy Spirit as He allowed me to experience what it means to find the pearl of great price, lasted a few moments, but it was worth the torment that I went through to get there. Few years down the road, God corrected my thinking about wanting to work because I did not want to be lazy and sin in His sight. It is rather frightening how we can take the word of God out of context and apply to situations that have nothing to do with His Word. 

HERE IS OSWALD'S DEVOTION FOR TODAY!

The Burning Heart

03

22

2013

Did not our heart burn within us . . . ? —Luke 24:32

We need to learn this secret of the burning heart. Suddenly Jesus appears to us, fires are set ablaze, and we are given wonderful visions; but then we must learn to maintain the secret of the burning heart— a heart that can go through anything. It is the simple, dreary day, with its commonplace duties and people, that smothers the burning heart— unless we have learned the secret of abiding in Jesus.

Much of the distress we experience as Christians comes not as the result of sin, but because we are ignorant of the laws of our own nature. For instance, the only test we should use to determine whether or not to allow a particular emotion to run its course in our lives is to examine what the final outcome of that emotion will be. Think it through to its logical conclusion, and if the outcome is something that God would condemn, put a stop to it immediately. But if it is an emotion that has been kindled by the Spirit of God and you don’t allow it to have its way in your life, it will cause a reaction on a lower level than God intended. That is the way unrealistic and overly emotional people are made. And the higher the emotion, the deeper the level of corruption, if it is not exercised on its intended level. If the Spirit of God has stirred you, make as many of your decisions as possible irrevocable, and let the consequences be what they will. We cannot stay forever on the “mount of transfiguration,” basking in the light of our mountaintop experience (see Mark 9:1-9). But we must obey the light we received there; we must put it into action. When God gives us a vision, we must transact business with Him at that point, no matter what the cost.

We cannot kindle when we will The fire which in the heart resides, The spirit bloweth and is still, In mystery our soul abides; But tasks in hours of insight willed Can be through hours of gloom fulfilled.

Courtesy of http://utmost.org/

The Doctrine Of Repentance - Part 2

 By Thomas Watson, 1668

 

The NATURE of true repentance

1. True godly sorrow is INTERNAL. It is inward in two ways:

(1) It is a sorrow of the heart. The sorrow of hypocrites lies in their faces: "they disfigure their faces" (Matt. 6:16). They make a sour face—but their sorrow goes no further. It is like the dew which wets the leaf, but does not soak to the root. Ahab's repentance was in outward show. His garments were rent—but not his heart (1 Kings 21:27). Godly sorrow goes deep, like a vein which bleeds inwardly. The heart bleeds for sin: "they were pricked in their heart" (Acts 2:37). As the heart bears a chief part in sinning—so it must in sorrowing.

(2) It is a sorrow for heart-sins, the first outbreaks and risings of sin. Paul grieved for the law of sin in his members (Romans 7:23). The true mourner weeps for the stirrings of pride and lust. He grieves for the "root of bitterness" even though it never blossoms into overt act. A wicked man may be troubled for scandalous sins; a real convert laments heart sins.

2. Godly sorrow is SINCERE. It is sorrow for the offence—rather than for the punishment. God's law has been infringed—and his love abused. This melts the soul in tears. A man may be sorry—yet not repent. A thief is sorry when he is caught, not because he stole—but because he has to pay the penalty! Hypocrites grieve only for the bitter consequence of sin. Their eyes never pour out tears—except when God's judgments are approaching. Pharaoh was more troubled for the frogs—than for his sin.

Godly sorrow, however, is chiefly for the trespass against God—so that even if there were no conscience to smite, no devil to accuse, no hell to punish—yet the soul would still be grieved because of the offense done to God. "My sin is ever before me" (Psalm 51:3); David does not say, The sword is ever before me—but "my sin". "O that I should offend so good a God, that I should grieve my Comforter! This breaks my heart!" Godly sorrow shows itself to be sincere, because when a Christian knows that he is out of the gun-shot of hell and shall never be damned—yet he still grieves for sinning against that free grace which has pardoned him!

3. Godly sorrow is always intermixed with FAITH. Sorrow for sin, is chequered with faith, as we have seen a bright rainbow appear in a watery cloud. Spiritual sorrow will sink the heart—if the pulley of faith does not raise it. As our sin is ever before us, so God's promise must be ever before us. As we much feel our sting, so we must look up to Christ our brazen serpent. Some have faces so swollen with worldly grief, that they can hardly look out of their eyes. That weeping is not good—which blinds the eye of faith. If there are not some dawnings of faith in the soul—it is not the sorrow of humiliation, but of despair.

4. Godly sorrow is a GREAT sorrow. "In that day shall there be a great mourning" (Zech. 12:11). Two suns did set that day when Josiah died, and there was a great funeral mourning. To such a height must sorrow for sin be boiled up.

Question 1. Do all have the same degree of sorrow?

Answer: No, there may be greater or lesser sorrow. In the new birth all have pangs—but some have sharper pangs than others.

(1) Some are naturally of a more rugged disposition, of higher spirits—and are not easily brought to stoop. These must have greater humiliation, as a knotty piece of timber must have sharper wedges driven into it.

(2) Some have been more heinous offenders—and their sorrow must be suitable to their sin. Some patients have their abscess let out with a needle, others with a lance. Heinous sinners must be more bruised with the hammer of the law.

(3) Some are designed and cut out for higher service, to be eminently instrumental for God—and these must have a mightier work of humiliation pass upon them. Those whom God intends to be pillars in his church—must be more hewn. Paul, the prince of the apostles, who was to be God's ensign-bearer to carry his name before the Gentiles and kings, was to have his heart more deeply lanced by repentance.

Question 2. But how great must sorrow for sin be in all?

Answer: It must be as great as for any worldly loss. "They shall look upon me whom they have pierced—and they shall mourn as for an only son" (Zech. 12:10). Sorrow for sin must surpass worldly sorrow. We must grieve more for offending God—than for the loss of dear relations. "The Lord, the Lord Almighty, called you on that day to weep and to wail, to tear out your hair and put on sackcloth" (Isaiah 22:12). This repentance was for sin. But in the case of the burial of the dead, we find God prohibiting tears (Jer. 22:10; 16:6), to intimate that sorrow for sin must exceed sorrow at the grave. And with good reason, for in the burial of the dead it is only a friend who departs—but in sin God departs!

Sorrow for sin should be so great as to swallow up all other sorrow, as when the pain of the kidney-stone and gout meet—the pain of the kidney-stone swallows up the pain of the gout. We are to find as much bitterness in weeping for sin—as ever we found sweetness in committing it. Surely David found more bitterness in repentance—than ever he found comfort in Bathsheba.

Our sorrow for sin must be such as makes us willing to let go of those sins which brought in the greatest income of profit or delight. The medicine shows itself strong enough—when it has purged out our disease. Just so, the Christian has arrived at a sufficient measure of sorrow—when the love of sin is purged out.

5. Godly sorrow in some cases is joined with RESTITUTION. Whoever has wronged others by unjust fraudulent dealing, ought to make them recompense. There is an express law for this: "He must make full restitution for his wrong, add one fifth to it and give it all to the person he has wronged." (Num. 5:7). Thus Zaccheus made restitution: "if I have cheated anybody out of anything, I will pay back four times the amount" (Luke 19:8). When Selymus the great Turk, lay upon his death-bed, being urged to put to charitable use that wealth he had wronged the Persian merchants of—he commanded that it should be sent back to the right owners. Shall not a Christian's creed be better than a Turk's Koran? It is a bad sign when a man on his death-bed bequeaths his soul to God, and his ill-gotten goods to his friends. I can hardly think God will receive his soul. Augustine said, "Without restitution, no remission".

The Doctrine of Repentance

By Thomas Watson, 1668

I wanted to find something on repentance but I needed it to be as close as possible to what I have personally learned from the Holy Spirit directly. I have read several version of true repentance, while they are all saying the same thing, but some are harder to understand and some leave room for guessing games. So, once again I have decided to g with someone you know by now if you are used to my Blog. Thomas Watson wrote this piece in 1668. As I read it today, I realize it is the same process the Spirit took me through, to enable me to understand why I had to go through the process of repentance, how it was done, who does what and what was the overall result. There is nothing like true repentance entering your heart to find out who you truly are in Him.  

 

The NATURE of true repentance

I shall next show what gospel repentance is. Repentance is a grace of God's Spirit, whereby a sinner is inwardly humbled and outwardly reformed. For a further amplification, know that repentance is a spiritual medicine made up of six special ingredients:

1. Sight of sin

2. Sorrow for sin

3. Confession of sin

4. Shame for sin

5. Hatred for sin

6. Turning from sin

If any one ingredient is left out, it loses its virtue. 

 

Ingredient 1. SIGHT of Sin

The first ingredient of Christ's gospel-medicine is eye-salve. "I am sending you to them to open their eyes and turn them from darkness to light" (Acts 26:17-18). It is the great thing noted in the prodigal's repentance: "he came to himself" (Luke 15:17). He saw himself a sinner—and nothing but a sinner. Before a man can come to Christ—he must first come to himself. A man must first recognize and consider what his sin is, and know the plague of his heart—before he can be duly humbled for it.

The first thing God made was light. So the first thing in a penitent, is illumination: "For you were once darkness, but now you are light in the Lord" (Eph. 5:8). The eye is made both for seeing and weeping. Sin must first be seen—before it can be wept for. Hence I infer that where there is no sight of sin—there can be no repentance.

Many who can spy faults in others—see none in themselves. They cry that they have good hearts. Is it not strange that two should live together, and eat and drink together—yet not know each other? Such is the case of a sinner. His body and soul live together, work together—yet he is unacquainted with himself. He knows not his own heart, nor what a hell he carries about him. Under a veil—a deformed face is hidden. People are veiled over with ignorance and self-love; therefore they see not what deformed souls they have! The devil does with them as the trainer with the hawk. He covers their eyes, and carries them hooded to hell! "The sword will pierce his right eye!" (Zechariah 11:17) Men have insight enough into worldly matters—but the right eye of their mind is blind. They do not see any evil in sin; the sword has pierced their right eye! 

 

Ingredient 2. SORROW for Sin

"I will be sorry for my sin." (Psalm 38:18) Ambrose calls sorrow the embittering of the soul. The Hebrew word "to be sorrowful" signifies "to have the soul, as it were, crucified". This must be in true repentance: "They shall look upon me whom they have pierced—and they shall mourn" (Zech. 12:10), as if they did feel the nails of the cross sticking in their sides. A woman may as well expect to have a child without pangs—as one can have repentance without sorrow! He who can repent without sorrowing, suspect his repentance. Martyrs shed blood for Christ, and penitents shed tears for sin: "she stood at Jesus' feet weeping" (Luke 7:38). See how this tear dropped from her heart. The sorrow of her heart—ran out at her eye!

The brazen laver for the priests to wash in (Exod. 30:18) typified a double laver: the laver of Christ's blood we must wash in by faith—and the laver of tears we must wash in by repentance. A true penitent labors to work his heart into a sorrowing frame. He blesses God when he can weep. He is glad of a rainy day, for he knows that it is a repentance he will have no cause to repent of. Though the bread of sorrow is bitter to the taste—yet it strengthens the heart (Psalm 104:15; 2 Cor. 7:10).

This sorrow for sin is not superficial: it is a holy agony. It is called in scripture a breaking of the heart: "The sacrifices of God are a broken and a contrite heart" (Psalm 51:17); and arending of the heart: "Rend your heart" (Joel 2:13). The expressions of smiting on the thigh (Jer. 31:19), beating on the breast (Luke 18:13), putting on of sackcloth (Isaiah 22:12), plucking off the hair (Ezra 9:3), all these are but outward signs of inward sorrow. This sorrow is:

(1) To make Christ precious. O how desirable is a Savior to a troubled soul! Now Christ is Christ indeed—and mercy is mercy indeed. Until the heart is full of sorrow for sin—it is not fit for Christ. How welcome is a surgeon—to a man who is bleeding from his wounds!

(2) To drive out sin. Sin breeds sorrow—and sorrow kills sin! Holy sorrow purges out the evil humours of the soul. It is said that the tears of vine-branches are good to cure the leprosy. However that may be, it is certain that the tears which drop from the penitential eye, will cure the leprosy of sin. The saltwater of tears—kills the worm of conscience.

(3) To make way for solid comfort. "Those who sow in tears shall reap in joy" (Psalm 126:5). The penitent has a wet sowing-time—but a delicious harvest. Repentance breaks the abscess of sin—and then the soul is at ease! Hannah, after weeping, went away and was no longer sad (1 Sam. 1:18). God's troubling of the soul for sin, is like the angel's troubling of the pool (John 5:4), which made way for healing.

But not all sorrow evidences true repentance. There is as much difference between true and false sorrow—as between water in the spring, which is sweet—and water in the sea, which is briny. The apostle speaks of "godly sorrow" (2 Cor. 7:9). What is this godly sorrowing? There are six qualifications of it:

Surrendering on a case by case basis

First of all, I have to give credit where credit is due. While I like using the phrase "surrendering on a case by case basis", but I did not coin it. I read it in Pastor’s Stanley “Intouch magazine” on Tuesday September 2^nd 2008. The devotion was titled “choosing an obedient lifestyle and the verse was Romans 6:16-18. Pastor Stanley said:

“Though God is sovereign and omnipotent, many believers don’t trust Him to guide them. Instead they think about obedience on a case-by-case basis, evaluating how the consequences of various choices might affect their life. But the Lord desires followers whose lifestyle is submissive—in other words, people who've made a deliberate decision to surrender to His will in every circumstance.

When confronted with the idea of absolute submission, many of us are assaulted by anxious thoughts: What if the Lord wants me to do something I can’t? Or, What if I don’t want to do what He asks? We fear we wouldn't have the strength, wisdom, or faith to carry out commands He might give. And we’d be right—if we relied upon our own resources. But if we commit to obedience, God equips us at the right moment to follow where He leads.”

Last time I posted about this, I talked more about the surrendered life. Today, I am using the same quote from Pastor Stanley, but this time to talk about how the surrender on a case by case basis affects us.

When we surrender on a case by case basis what we are really doing is living a Christian life where we fluctuate between God’s plan for our lives and our own plans. Inwardly, we are unstable we are like those people who practice double mindedness, and we are also plagued by doubt in Him. (James 1:7-8)

The consequences of living this double life are unimaginable. It is not like we will not grow spiritually, but the Holy Spirit is limited to work in us only when we are on track with His plan. Once we jump on the other side where we live independently of Him, we are on our own and block the Spirit’s work. Furthermore, every day becomes a battle of the mind because there is a fight between the need to live independently according to our own plans and the need to live out God’s plans. This battle of the mind is ideal for Satan to perform his work and gain more and more ground to establish himself in your life and influence your thinking pattern and behaviour.

Another danger of surrendering on a case by case basis is that you forfeit your daily walk in the Spirit and replace it with a life of daily illusion and most of the time you are striving through your own abilities. May God give us the strength we need to get out of Satan’s claws and place ourselves under His direction and leading.

The Ungrateful

James Smith 1802—1862

"Where are the other nine?" Luke 17:17

Ten lepers had been cleansed — one only returned to give glory to God! Struck with their ingratitude, Jesus inquires, "Where are the other nine?" They had received mercy — the greatest temporal mercy they could receive. They could not be insensible of it — they must know it. They were expected to be thankful, and manifest their gratitude. But they were negligent and ungrateful, and Jesus notices their ingratitude!

The Lord will inquire after these nine healed lepers — and after every one who has received His mercy. And how many receive His mercy — who never acknowledge it! How many owe the debt of gratitude, who never attempt to pay it!

WHEN does the Lord inquire after the ungrateful? When His people present themselves at His throne, to praise Him for mercies received, and plead for the blessings they need. When they assemble in His ordinances, to celebrate His goodness, commemorate His love, adore His perfections, and enjoy His sweet presence. When His truth is falling in the street, or is vilified and spoken against. When His poor people are pinched by poverty, and need someone to relieve and comfort them. When His servants are persecuted and oppressed, and need a friend to stand by and cheer them. When His cause is low in any place, and needs to be fostered, screened, and supported. Then the Lord asks, "Where are the other nine?" Where are those who have received such great mercies at my hands? They ought to be . . .
first at my throne;
foremost in my house;
zealous for my truth;
ready to help my poor;
delighted to animate my servants;
and pleased to assist my cause!

But where are the other nine?

Perhaps some of them are in the world, mixed up with the giddy multitude; devoted to pleasure, or business, and find no time, nor feel any inclination, to return to give glory to God.

Others are lulled asleep in carnal security — and imagining that they are God's favorites, they rest upon their lees, neglect Christian duties, and dishonor the worthy name whereby they are called. But they ought, if they have obtained spiritual blessings, to be in the church; devoting themselves to the Lord's glory; and using all their talents for the increase of the Redeemer's kingdom. They ought to be awake, and active, and zealous — showing forth the praises of Him who has called them out of darkness into His marvelous light.

But will not this inquiry be asked by and bye, when the sheep are separated from the goats — when the Lord's people are collected together — will not many be missing, whom we expected to find among them?

Ah! where will the ungrateful be then? Now they may have a name among the saints. Now they may have a place in the church. But then, they will be banished from the presence of the Lord, and from the glory of His power. Then all the ungrateful will be herded together, and be driven to darkness, damnation, and black eternal despair!

Ah! "where are the other nine?" Once they were with the saints. Once we expected to see them among the glorified. But where are they in the day of judgement?

Dear Reader, let us examine ourselves, and ask, Where am I now? Am I in Christ? There is no safety outside of Him — no salvation but by union to Him. We must be one with Christ — or we perish forever.

Where am I now? Am I in the path of duty? Am I where the Lord would have me to be?

What am I? Am I a Christian? A decided Christian? A grateful Christian? A devoted Christian?

What am I doing? Am I working for God? Walking with God? Aiming in all things at the glory of God? "Be not deceived, God is not mocked, for whatever a man sows — that shall he also reap."

Friend, let us acknowledge the mercies we have received; we are undeserving of the least of them! They flow spontaneously from the kind heart of God; they ought to be acknowledged, and our God be praised, according to what he has done for us. He requires it. He expects it. He demands it at our hands. It is just. It is reasonable. The Lord will inquire after us if we neglect it. He will send by His ministers, by His providence, or by His Spirit, and will ask, "Where are the other nine?"

Walking in the Light

If we walk in the light as He is in the light . . . the blood of Jesus Christ His Son cleanses us from all sin —1 John 1:7

Up until the Holy Spirit stepped in to help me understand how I was to walk in the light, all I had was the model that I learned from my previous Church.  Like Oswald mentioned in March 16^th’s devotion “For many of us, walking in the light means walking according to the standards we have set up for another person. The deadliest attitude of the Pharisees that we exhibit today is not hypocrisy but that which comes from unconsciously living a lie” This is so powerful in so many ways that I do not even want to start unravelling it. Even those four tiny words “unconsciously living a lie” we do not have any idea how powerful and how they have merged in our Christian walk like leaven in the dough. In the meantime we are not even aware that the leaven of the Pharisees has found its way into our lives. So, unconsciously, we live this life where we cherish the lies as our truth and we stand on it so proudly, totally clueless.

I found it rather peculiar that to learn to live in the light of God that you have to first be able to withstand that light on you, in your actions and in your heart. This is not easy. When it comes to God, all of us like Adam and Eve, all we want is to hide away from Him. This is not even something the Holy Spirit can do for you. No, He cannot step in the light in your place. When you are summoned to walk into the light, the Holy Spirit can coach you up until it is time to step into the light. Because as you step into the light, you are dealing with God’s judgement of you, as you stand there you have the awareness of your nakedness before God, nothing is hidden and nowhere to hide. It is scary, paralyzing, and shameful to be so exposed before Him.  Imagine Adam and Eve only had one sin yet they needed to hide away from God’s eyes. Imagine now when you have a legion of sin within how hard it is to be in His presence.

Right before you step into His light you can completely see the difference between what you thought was the light you have been walking so far and God’s real light. It is amazing to see the contrast because our light compares  like murky water to God’s.  The big difference lies in the fact that we have a faulty understanding of the meaning of this doctrine. What we call walking in the light, is either made up of the light of our own conscience, our own understanding of the Scriptures and our own standards. 

 Walking in the light goes way deeper than saying “your word is a lamp unto my feet. To get the full picture of our walk in the light we have to understand, and know how is God in the light? What does it mean to Him? If you are used to your basic walk and you are satisfied with yourself, you might say to me that you do not see the need to go deeper and perhaps you might even go as far as believing that I am complicating your life. But, the truth is, His word is clear “If we are to walk in the Light as He is in the Light” We are called to be in the light like Him, His way, by His standards, His hatred for sin, His transparency, His love, His fellowship, His holiness, His need for purity, the need to be truly separated from evil and all that pertains to His standards alone and not ours.  In Him, there is no holding back, nothing hidden from the light, in Him there is no darkness and He delights in the truth.

God has a passionate hatred for sin and until we can see it and grasp it His way, until we can understand in unison with God, not just on the surface or through lip service but through who we have become in Him, we can see and taste and agree with His abhorrence for sin, then we are nowhere close to living in the light of God. Not only God is light and He is so radiant that darkness disappears wherever He is, but we ought to think about living in the light as a lifestyle. It is a lifestyle that goes beyond words, where you have no agenda of your own, nothing up your sleeves and you do not care if you actually can find loopholes in His Word, because you have taken up His agenda and you find delight in His desires for your life. It is a lifestyle where we basically find out that we are actually living out Romans 13:14 where we are clothed with Jesus-Christ our Lord. When you truly put on Christ, you find there is no room to gratify the desires of the flesh. The meaning of gratifying the desires of the flesh here simply refers to a sinful state where you are opposing the Holy Spirit.

I find that there is nothing like putting on and wrapping yourself in Christ to help you live out what Paul said in Philippians 1:21 “ for me to live is Christ and to die is gain”  As you put on Christ, and dancing in oneness and joy with Him, it makes you realize the depth of your limitations in the flesh. You have no idea what happen but somehow you sin. You ask yourself how did I get out of this precious fellowship? While you stand there with no answer, you feel like a child with dirty feet standing in the front door, you cannot come back in, unless you take your dirty shoes off and clean those feet. While you are standing there to be cleansed by His blood to merge in the fellowship again, you can see the contrast in your sinful state and God in His purest form. You don’t even need Him to tell you that you are dirty, you know it. This realization makes more real living in expectancy of the day you will not have to live separated from Him again and again because of sin. Oh! I wish all of us would long for that day.

Blessings to all of you! I am so grateful that my readership has catapulted in a way that I cannot explain. I am grateful to you all. Let's keep going forward toward Him, let's not look back because it is not worth it. Our God is all that we need. No matter what is going on in your life right now, in Him we are more than conquerors. He is real, he is love and He only wants what is good for us. Allow Him to get the work done in you.

To all my kindred brothers and sisters out there, I love you with His Agape love.

Take good care and love others even when you are not loved back and do not allow bitterness to touch your heart at all.