2. What arguments are here used to persuade this people thus to turn to the Lord, and to turn to him with all their hearts. When the heart is rent for sin, and rent from it, then it is prepared to turn entirely to God, and to be devoted entirely to him, and he will have it all or none. Now, to bring ourselves to this, let us consider, (1.) We are sure that he is, in general, a good God. We must turn to the Lord our God, not only because he has been just and righteous in punishing us for our sins, the fear of which should drive us to him, but because he is gracious and merciful, in receiving upon us our repentance, the hope of which should draw us to him. He is gracious and merciful, delights not in the death of sinners, but desires that they may turn and live. He is slow to anger against those that offend him, but of great kindness towards those that desire to please him. These very expressions are used in God's proclamation of his name when he caused his goodness, and with it all his glory, to pass before Moses, Exod. xxxiv. 6, 7. He repents him of the evil, not that he changes his mind, but, when the sinner's mind is changed, God's way towards him is changed; the sentence is reversed, and the curse of the law is taken off. Note, That is genuine, ingenuous, and evangelical repentance, which arises from a firm belief of the mercy of God, which we have sinned against, and yet are not in despair. Repent, for the kingdom of heaven is at hand. The goodness of God, if it be rightly understood, instead of emboldening us to go on in sin, will be the most powerful inducement to repentance, Ps. cxxx. 4. The act of indemnity brings those to God whom the act of attainder frightened from him. (2.) We have reason to hope that he will, upon our repentance, give us that good which by sin we have forfeited and deprived ourselves of (v. 14), that he will return and repent, that he will not proceed against us as he has done, but will act in favour of us. Therefore let us repent of our sins against him, and return to him in a way of duty, because then we may hope that he will repent of his judgments against us and return to us in a way of mercy. Now observe, [1.] The manner of expectation is very humble and modest: Who knows if he will? Some think it is expressed thus doubtfully to check the presumption and security of the people, and to quicken them to a holy carefulness and liveliness in their repentance, as Josh. xxiv. 19. Or, rather, it is expressed doubtfully because it is the removal of a temporal judgment that they here promise themselves, of which we cannot be so confident as we can that, in general, God is gracious and merciful. There is no question at all to be made but that if we truly repent of our sins God will forgive them, and be reconciled to us; but whether he will remove this or the other affliction which we are under may well be questioned, and yet the probability of it should encourage us to repent. Promises of temporal good things are often made with a peradventure. It may be, you shall be hid, Zeph. ii. 3. David's sin is pardoned, and yet the child shall die, and, when David prayed for its life, he said, as here, Who can tell whether God will be gracious to me in this matter likewise? 2 Sam. xii. 22. The Ninevites repented and reformed upon such a consideration as this, Jonah iii. 9. [2.] The matter of expectation is very pious. They hope God will return and repent, and leave a blessing behind him, not as if he were about to go from them, and they could be content with any blessing in lieu of his presence, but behind him, that is, "After he has ceased his controversy with us, he will bestow a blessing upon us;" and what is it? It is a meat-offering and a drink-offering to the Lord our God. The fruits of the earth are called a blessing (Isa. xlv. 8) because they depend upon God's blessing and are necessary blessings to us. They had been deprived of these, and that which grieved them most while they were so was that God's altar was deprived of its offerings and God's priests of their maintenance; that therefore which they comfort themselves with the prospect of in their return of plenty is that then there shall be meat-offerings and drink-offerings in abundance brought to God's altar, which they more desired than to see the wonted abundance of meat and drink brought to their own tables. Thus when Hezekiah was in hopes that he should recover of his sickness he asked, What is the sign that I shall go up, not to the thrones of judgment, or to the councilboard, but to the house of the Lord? Isa. xxxviii. 22. Note, The plentiful enjoyment of God's ordinances in their power and purity is the most valuable instance of a nation's prosperity and the greatest blessing that can be desired. If God give the blessing of meat-offering and the drink-offering, that will bring along with it other blessings, will sanctify them, sweeten them, and secure them.