CHAP. VIII] REPENTANCE 125 past, and determination to act otherwise in future. But the Greek word used by the evangelists is metanoia, which means a changed mind, and this expresses something more than mere repentance. At least it goes deeper to the root, and shows that what is required is not mere regret for separate acts, but such a fundamental revolution in the soul as shall in future render such acts a moral impossibility. It involves thus the absolute renunciation of the attitude of either hostility or resistance, and the adoption of a new heart and new disposition of entire conformity to the Almighty will. On this followed the gracious promise of remission of sins. This was to be both instant and complete. Both conditions were illustrated by the parable of the prodigal son.1 One who had for years followed his own devices, and indulged in every species of debauchery, was led at last, by the misery into which he had fallen, to recognise his wretchedness, and to determine to seek from his father, not restoration to the privileges of a son, but merely the food and wages of a servant. Here was manifestly the metanoia, the revolution of character demanded. But how was it met? By 1 Luke xv. 11. no reproaches, no lectures on his iniquities, no call for evidence of sorrow, no prescribing of conditions, no period of probation, no statement of pardon won by another's intercession or by the merits of anyone else. It was enough for the father to see his son afar off returning home. Before even his intended speech of contrition could be uttered his father ran forward to greet him, fell on his neck and kissed him; then, instead of acceding to his humble request to be received only as a servant, his father bade the fairest robe be put on him, killed the fatted calf to make a feast, and called for music and dancing to enhance the general joy. But this festivity aroused the jealousy of the virtuous son (how very human!); he remonstrated against such generosity to one so unworthy, and pointed out his own modest merits as deserving of more recognition than they had received! The father's answer was that he had enjoyed already every possible blessing, had shared in every comfort, but that it was right they should rejoice over the return of the penitent spendthrift, 'who was dead and is alive again, was lost and is found.' The parable sets forth in the most vivid and dramatic form the whole dealing of God with man. It shows the Divine goodness in bestowing His CHAP. VIII] REMISSION OF SINS 127 ample favours on men, it shows how men waste them in their sensual pleasures, and so lose their life and fellowship with God; it shows how, when they have fallen to the lowest depths, God whispers in their hearts the lesson of repentance; how eagerly, when they come back to Him, He welcomes them; and without any condition or penalty receives them again into His kingdom, and into the life with Him which they had cast away. The same lesson is taught in many other passages. The thief on the cross had but to confess that he deserved punishment, and to ask for Christ's favour, to be immediately assured, To day shalt thou be with Me in paradise.' ' Zacchæus, the publican, had but to offer restitution for any fraud he had committed to be immediately assured of salvation.2 Mary Magdalene washed her Lord's feet with her tears, and she also had all her sins forgiven though they were many. The lame and the blind and the palsied were healed, because their sins also were forgiven when they came to Jesus to be healed. These were actual instances in His life, but almost every lesson in His teaching was to the same effect. The publican smiting on his breast with a cry for mercy on his sins went down to his house justified, rather than the Pharisee who boasted of his righteousness. The debtor who besought time to enable him to pay had his debt at once remitted in full, because his Lord had compassion on him.2 It was of course a necessary element in the grace extended that the repentance should be sincere, for otherwise it is not repentance. It was also required that it should be shown by acts denoting the change of heart, where such acts were possible. Thus those who promised to follow Christ after first attending to their own affairs were rejected. So also the young man who desired to know how he should have eternal life, but who failed in the test imposed, that he should sell all that he had and give to the poor in order that he might then follow the Lord, was also refused acceptance.1 Belief also in Christ being really the mouthpiece of God, and therefore faith in the truth of His promises, were equally demanded. Consequently many of the miracles were preceded by the inquiry, 'Believe ye that I am able to do this? 2 Matt. xviii. 27. 3 Luke ix. 59. 5 Matt. ix. 28. 1 Luke xviii. 13. 5 CHAP. VIII] FRUITS OF REPENTANCE 129 or explained thy faith hath made thee whole.'1 And the faltering faith of Peter, when he walked on the water, was followed by his beginning to sink; while on his renewed cry for help, Jesus stretched out His hand and saved him.2 Moreover, it is obviously necessary that true repentance should be followed by its fruits. Repentance is on account of wickedness, and therefore that wickedness must be both recognised and renounced. Consequently the next stage of our Lord's teaching was to show in what ordinary events of life evil might lurk, and what was the nature of that change of the mind' which alone could admit of forgiveness for the past. Hence, at a very early period after selecting His disciples, He took them apart, and taught them the new lessons which are contained in what we call the Sermon on the Mount, and which He repeated and enlarged on many subsequent occasions. New indeed, and very different from either the teaching or the practice of the Scribes and the Pharisees and the doctors of the law. For the teaching of Jesus spoke of the blessings bestowed on humility of mind, on meekness and forgiveness of injuries, 3 1 Matt. ix. 22, also 29; Mark v. 34, 36, x. 52; Luke xviii. 42. 2 Matt. xiv. 31. 3 Ibid. v.; Luke vi. 20. K |