trespass against God, we draw down evil on our heads with both hands,
and shall find that sin brings the worst desolation--that which sheds
gloom over a godless soul.

We note further the deep true insight into God's character and ways
expressed in this message. There is a very striking variation in the
three designations of Jehovah as 'the God of Abraham, Isaac, and
Israel' (ver. 6), 'the god of their [that is, the preceding
generation] fathers' (ver. 7), and 'your God' (ver. 8). The relation
which had subsisted from of old had not been broken by man's apostasy,
Jehovah still was, in a true sense, their God, even if His relation to
them only bound Him not to leave them unpunished. So their very
sufferings proved them His, for 'What son is he whom the father
chasteneth not?' But strong, sunny confidence in God shines from the
whole message, and reaches its climax in the closing assurance that He
is merciful and gracious. The evil results of rebellion are not
omitted, but they are not dwelt on. The true magnet to draw wanderers
back to God is the loving proclamation of His love. Unless we are sure
that He has a heart tender with all pity, and 'open as day to melting
charity,' we shall not turn to Him with our hearts.

The message puts the response which it sought in a variety of ways;
namely, turning to Jehovah, not being stiff-necked, yielding selves to
Jehovah, entering into His sanctuary. More than outward participation
in the passover ceremonial is involved. Submission of will,
abandonment of former courses of action, docility of spirit ready to
be directed anywhere, the habit of abiding with God by communion--all
these, the standing characteristics of the religious life, are at
least suggested by the invitations here. We are all summoned thus to
yield ourselves to God, and especially to do so by surrendering our