sum of the whole matter is this:—The Son has come from the Father to set the children free from their sins; the children must hear and obey him, that he may send forth judgment unto victory.
Son of our Father, help us to do what thou sayest, and so with thee die unto sin, that we may rise to the sonship for which we were created. Help us to repent even to the sending away of our sins.
THE REMISSION OF SINS.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.—Mark i. 4.
God and man must combine for salvation from sin, and the same word, here and elsewhere translated remission, seems to be employed in the New Testament for the share of either in the great deliverance.
But first let me say something concerning the word here and everywhere translated repentance. I would not even suggest a mistranslation; but the idea intended by the word has been so misunderstood and therefore mistaught, that it requires some consideration of the word itself to get at a right recognition of the moral fact it represents.
The Greek word then, of which the word repentance is the accepted synonym and fundamentally the accurate rendering, is made up of two words, the conjoint meaning of which is, a change of mind or thought. There is in it no intent of, or hint at sorrow or shame, or any other of the mental conditions that, not unfrequently accompanying repentance, have been taken for essential parts of it, sometimes for its very essence. Here, the last of the prophets, or the evangelist who records his doings, qualifies the word, as if he held it insufficient in itself to convey the Baptist's meaning, with the three words that follow it—[Greek: eis aPhesin amartiôn:—kaerussôn Baptisma metauoias eis aphesin amartiôn]—'preaching a baptism of repentance—unto a sending away of sins'. I do not say the phrase [Greek: aphesis amartiôn] never means forgiveness, one form at least of God's sending away of sins; neither do I say that the taking of the phrase to mean repentance for the remission of sins, namely, repentance in order to obtain the pardon of God, involves any inconsistency; but I say that the word [Greek: eis] rather unto than for; that the word [Greek: aphesis], translated remission, means, fundamentally, a sending away, a dismissal; and that the writer seems to use the added phrase to make certain what he means by repentance; a repentance, namely, that reaches to the sending away, or abjurement of sins. I do not think a change of mind unto the remission or pardon of sin would be nearly so logical a phrase as a change of mind unto the dismission of sinning. The revised version refuses the word for and chooses unto, though it retains remission, which word, now, conveys no meaning except the forgiveness of God. I think that here the same word is used for man's dismission of his sins, as is elsewhere used for God's dismission or remission of them. In both uses, it is a sending away of sins, with the difference of meaning that comes from the differing sources of the action. Both God and man send away sins, but in the one case God sends away the sins of the man, and in the other the man sends away his own sins. I do not enter into the question whether God's aphesis may or may not mean as well the sending of his sins out of a man, as the pardon of them; whether it may not sometimes mean dismission, and sometimes remission: I am sure the one deed cannot be separated from the other.
That the phrase here intends repentance unto the ceasing from sin, the giving up of what is wrong, I will try to show at least probable.
In the first place, the user of the phrase either defines the change of mind he means as one that has for its object the pardon of God, or as one that reaches to a new life: the latter seems to me the more natural interpretation by far. The kind and scope of the repentance or change, and not any end to be gained by it, appears intended. The change must be one of will and conduct—a radical change of life on the part of the man: he must repent—that is, change his mind—not to a different opinion, not even to a mere betterment of his conduct—not to anything less than a sending away of his sins. This interpretation of the preaching of the Baptist seems to me, I repeat, the more direct, the fuller of meaning, the more logical.
Next, in St. Matthew's gospel, the Baptist's buttressing argument, or imminent motive for the change he is pressing upon the people is, that the kingdom of heaven is at hand: 'Because the king of heaven is coming, you must give up your sinning.' The same argument for immediate action lies in his quotation from Isaiah—'Prepare ye the way of the Lord; make straight in the desert a highway for our God.' The only true, the only possible preparation for the coming Lord, is to cease from doing evil, and begin to do well—to send away sin. They must cleanse, not the streets of their cities, not their houses or their garments or even their persons, but their hearts and their doings. It is true the Baptist did not see that the kingdom coming was not of this world, but of the higher world in the hearts of men; it is true that his faith failed him in his imprisonment, because he heard of no martial movement on the part of the Lord, no assertion of his sovereignty, no convincing show of his power; but he did see plainly that righteousness was essential to the kingdom of heaven. That he did not yet perceive that righteousness is the kingdom of heaven; that he did not see that the Lord was already initiating his kingdom by sending away sin out of the hearts of his people, is not wonderful. The Lord's answer to his fore-runner's message of doubt, was to send his messenger back an eye-witness of what he was doing, so to wake or clarify in him the perception that his kingdom was not of this world—that he dealt with other means to another end than John had yet recognized as his mission or object; for obedient love in the heart of the poorest he healed or persuaded, was his kingdom come.
Again, observe that, when the Pharisees came to John, he said to them, 'Bring forth therefore fruits meet for repentance:' is not this the same as, 'Repent unto the sending away of your sins'?
Note also, that, when the multitudes came to the prophet, and all, with the classes most obnoxious to the rest, the publicans and the soldiers, asked what he would have them do—thus plainly recognizing that something was required of them—his instruction was throughout in the same direction: they must send away their sins; and each must begin with the fault that lay next him. The kingdom of heaven was at hand: they must prepare the way of the Lord by beginning to do as must be done in his kingdom.
They could not rid themselves of their sins, but they could set about sending them away; they could quarrel with them, and proceed to turn them out of the house: the Lord was on his way to do his part in their final banishment. Those who had repented to the sending away of their sins, he would baptize with a holy power to send them away indeed. The operant will to get rid of them would be baptized with a fire that should burn them up. When a man breaks with his sins, then the wind of the Lord's fan will blow them away, the fire of the Lord's heart will consume them.
I think, then, that the part of the repentant man, and not the part of God, in the sending away of sins, is intended here. It is the man's one preparation for receiving the power to overcome them, the baptism of fire.
Not seldom, what comes in the name of the gospel of Jesus Christ, must seem, even to one not far from the kingdom of heaven, no good news at all. It does not draw him; it wakes in him not a single hope. He has no desire after what it offers him as redemption. The God it gives him news of, is not one to whom he would draw nearer. But when such a man comes to see that the very God must be his Life, the heart of his consciousness; when he perceives that, rousing himself to put from him what is evil, and do the duty that lies at his door, he may fearlessly claim the help of him who 'loved him into being,' then his will immediately sides with his conscience; he begins to try to be; and—first thing toward being—to rid himself of what is antagonistic to all being, namely wrong. Multitudes will not even approach the appalling task, the labour
