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In the former verses he had supposed a possibly sinning man, when chastened, "sending" for the elders of the Church. Now the reverse side of the picture is presented, and we are taught that, not merely when transgressors send for us are we to visit them for their salvation, but unsolicited we are to seek them out, if by any means we may save. Of course the exact case here considered is that of one who has wandered, but the general principle enunciated is true in all its applications. Conversion - its nature, its agency, its results.

I. ITS NATURE.

1. From falsehood to the truth. All sin implies willful self-deception. There is a way which seemeth right unto a man. Hence the reasonableness of religion; the beauty of holiness. And so conversion presupposes the working of "conviction." Yes, a man must see and feel his mistake, and recognize the truth to which he has shut his eyes, before he can rightly come to God.

2. From wrong to right. For it is not enough to be convinced of error; mere knowledge of the truth can never save. This the mistake of Socrates, identifying virtue with knowledge, and vice with ignorance. No; not merely must the conscience be convinced, but the heart must be influenced, the will must be persuaded. "From the error," truly; but "the error of his way. He has been walking in a wrong way; the way of transgression, of ungodliness. But One says, I am the Way. We must come to him, we must walk in him" (Colossians 2:6). For this is the way of holiness, the way to the Father. Conversion is never true and complete conversion till the converted one can say, "To me to live is Christ" (Philippians 1:21).

II. ITS AGENCY.

1. The power must be of God. Conversion in all its parts is ascribed ultimately to God in Scripture. Do we receive knowledge of the truth? It is because "God is light." Do we receive the truth into our hearts, and live thereby? It is because "God is love."

2. The instrumentality may be of men. May be, not must be. For God can illumine the mind which is untaught of man, and influence the will which is unmoved by man. But the rule is, employment of human means. "Go ye, and make disciples... teaching them "(Matthew 28:19). So here: "he which converteth... shall save." Our high honor; but our solemn responsibility. Yet a responsibility which we cannot shake off. How are we using it?

III. ITS RESULTS.

1. The individual result. "Save a soul from death," Death? Death of the Soul! Understanding darkened; affections corrupted and debased; will depraved; whole order of nature out of course; God gone! Think of it: such capabilities, and such a doom! Ah, this is death indeed; and from this a soul may be saved by us! Yes, recovered to light, purity, strength, goodness, God! Oh, what a joy to put our hands to such a blessed work!

2. The general result. "Cover a multitude of sins." Think of the dark blot on God's universe, the defilement of his ways, which is caused by sin. Think of the atonement of Christ, and the gift of the Spirit, God's own provision for the removal of the blot, the cleansing of the defilement. And then think of the special application of that rich provision of God's grace which we are privileged to make. The glorious result at which he aims shall be, in part at least, produced through us; that "multitude of sins" shall be done away l Yes, for our efforts, the universe shall be fairer, God's ways clearer, and the dawning of that day hastened, when "the Lord shall be to us an everlasting Light, and the days of our mourning shall be ended" (Isaiah 60:19, 20). But the result upon ourselves? The work is a sympathetic work, and its influence must therefore react upon us. Yes, we must be, or become, like what we strive to do. And so our saving love, with its included faith in God through Christ, shall wash us white (1 Peter 4:8). - T.F.L.

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KJV: Brethren, if any of you do err from the truth, and one convert him;

WEB: Brothers, if any among you wanders from the truth, and someone turns him back,