Jeremiah 3:12-13 - Homiletics

God inviting the return of his sinful children.

This invitation is offered to "backsliding Israel" in preference to "false Judah" ( Jeremiah 3:11 ). There seemed to be more hope of the former. Openly wicked men are more easily led to repentance than hypocritical pretenders to goodness. Christ came not to call the righteous, but sinners ( Matthew 9:12 , Matthew 9:13 ), and his invitations were more readily accepted by publicans and reprobates than by Pharisees.

I. THE INVITATION IS FROM GOD . Before men return to God he seeks them. The Father calls to his children while they are yet in rebellion against him. In the quarrel between man and God all the wrong is on man's side, yet God is the first to bring about a reconciliation.

1. We have not to reconcile God to us , but to be reconciled to him ( 2 Corinthians 5:20 ). Any difficulty on God's side has been removed by his own act in the sacrifice of his Son. Now it only remains for us to return.

2. We have not to wait for God ' s willingness to receive us , nor to persuade him. Already he has invited as, and he now waits to be gracious.

II. THE MOTIVE FOR THE INVITATION IS THE GOODNESS OF GOD . We must not imagine that there is in us any inherent attractiveness, any merit which in the eye of God outweighs our sin, any valuable qualities which make us necessary to him. The reason for God's anxiety to have his children return is simply his love for them, and this love is not derived from their worthiness, but from his nature.

1. It is because God is " merciful ," i . e . this is his peculiar characteristic; and mercy is exercised not according to desert, but according to need. Therefore the less man's desert is the greater will be the outgoing of God's mercy, because the deeper will be man's wretchedness.

2. It is because God ' s anger is temporary , while his mercy " endureth forever." God says, "I will not keep mine anger forever;" but he does keep his love forever. We say "God is love," but we do not say "God is anger." He exercises anger when this is required, but to serve an end—to establish justice, to punish sin, etc; whereas he exercises love for its own sake. This latter is more fundamental, in the very heart of God, and outlives the wrath. Hence behind the passing anger that denounces and punishes, there is the eternal love that invites to reconciliation.

III. THE ONE CONDITION FOR ACCEPTING THE INVITATION IS THE ACKNOWLEDGMENT OF GUILT . "Acknowledge thine iniquity."

1. This acknowledgment is necessary . We can only return to God by forsaking our sin, for it is just our sin which keeps us from him, and as long as this is retained must still keep us from him. Indeed, separation from God and sin are but two aspects of the same spiritual condition. We can only be forgiven when we admit our guilt, and only be welcomed by God when we humble ourselves before him.

2. This acknowledgment must be complete . It must include a recognition of

3. This acknowledgment is sufficient . "Only acknowledge thine iniquity. No sacrifice, penance, or partial reformation is first required on our part. The new and better life must begirt with our return to God.