i. 18. _Come now, and let us reason together, saith the
Lord; though your sins be as scarlet, they shall be as
white as snow; though they be red like crimson, they shall
be as wool._
It is scarcely possible to conceive of a more interesting and
delightful exhibition of the love and mercy of God than is presented
to us in these words; unless they had been found in the volume of
eternal truth, we might have justly doubted their veracity. For the
speaker is Jehovah, a Being infinitely happy and glorious in Himself.
He needs not, on His own account, the return of the sinner to
Himself. Besides, He is the offended party. How marvellous, then,
that He should stoop to ask reconciliation with poor wretched man,
the rebel and traitor against heaven. Notice--+I. The characters
addressed.+ Not such as excel in moral excellency, but in the vilest
and most degraded of sinners. How apt we are to think that such are
past reclamation. Yet it is to these that the invitation of our text
is addressed--those whose sins are as scarlet and crimson. This
description includes--1. _Those whose sins are glaring and manifest._
In the heart of men there is much evil that man or angel never sees.
External circumstances act in the moral world as the shore to the
ocean, limiting and bounding its waters. The control thus exerted
upon men is well for them, for society, and for the Church. But
numbers cast it off, sin in open day, and glory in their shame. Their
sins are as scarlet or as crimson. 2. _Those whose iniquities are
specially productive of much evil and misery_--ringleaders in sin;
ridiculers of piety, who labour to throng the road to hell; ungodly
masters; ungodly heads of households, &c. 3. _Those who have sinned
against great privileges and mercies_ (Matt. xi. 20-24). As it is
with nations and cities, so it is with individuals.[1] How many have
had privileges of a high character--pious parents, religious society,
a faithful ministry, special providences, &c. 4. _Backsliders,_ who
by their fall have hardened others in iniquity, and caused them to
scoff at religion. 5. _Aged transgressors._ +II. The invitation
presented.+ "Come and let us reason," &c. He wishes to have your
state and condition tested by reason. He gives you opportunities of
self-defence; He is willing to hear all your motives, arguments, &c.
Now, will you come to God, and reason with Him? What will you say?
1. _You cannot plead ignorance._ You have seen the evil of your way,
and yet have chosen it. 2. _You cannot plead necessity._ The Jews of
old declared that they were not free agents, and that they could not
help committing the sins of which they were guilty (Jer. vii. 10).
This is the grossest self-deception. It cannot be the will of God
that you should do evil (1 Thess. iv. 3; James i. 13; 1 Pet. i. 16).
To attribute our sins to Him is the most outrageous impiety. You have
sinned freely; it has been your own act and choice. 3. _You must
plead guilty._ Cast yourself on the mercy of God, pleading guilty,
you shall not be condemned, if--4. _You plead the merits of Christ._
He is "the propitiation for our sin." Here is your hope, your plea.
In availing yourself of this plea, all that God requires is
repentance and faith. +III. The gracious promise.+--_Jabez Burns,
D.D., Pulpit Cyclopædia,_ iii. 161-165.