xxx. 18. _Therefore will the Lord wait._[1]
A promise clear and precious in itself may gain in force and value
when it is viewed in its surroundings. The diamond may be sparkling
and brilliant, but we prefer it in its setting. The rose by itself is
lovely, but we would rather have it with the green leaves around it.
We have an instance in the first chapter of this book, where, after
exposing the hypocrisy, formality, and wickedness of the people in
the most withering words, God suddenly exchanges the stern tone of
threatening for the sweet accents of mercy, _Come now, and let us
reason together._ Another example is found in Matt. xi., where our
Lord, after pronouncing His solemn woes, and asserting the Divine
sovereignty, in the very next sentence utters His tender invitation,
_Come unto Me._ The still small voice of mercy is all the sweeter and
more welcome because of the thunders by which it is preceded. The
same rapid transition may be observed in the passage before us. Cast
your eye over the preceding context, and you find the saddest picture
ever drawn of human perversity. What a heavy indictment (vers. 9,
10). How terrible that sentence pronounced (vers. 13, 14, 17). Is it
at once carried into execution? No. _Therefore will the Lord wait._
Wait for whom--for the humble, the repentant, the submissive? No; for
the sinful, the trifling, the scoffing. This mingling of grace and
truth is very striking. As the play of the lightning is more
brilliant during the darkness of the night, so God's mercy shines out
more gloriously through the murky night of man's sin. As the colours
of the rainbow are most vivid when it rests on some black cloud or
frowning cliff, so heaven's grace is seen to best advantage on the
background of human guilt.
I. GOD'S WAITING FOR MAN. 1. His waiting is _real and earnest._ It is
waiting--it is not a passive loitering; but carries with it the idea
of earnest expectation and desire. And so while God waits, He plies
you with warm entreaties and loving invitations, with stern
threatenings and glowing promises; He seeks to win you by the shadow
as well as the sunshine which He throws alternately across your path.
"_God_ waiting?" you ask. Why does _He_ wait? Can He not subdue
sinners by His power and compel them to serve His purpose, as the
potter moulds the plastic clay? You forget that you are a free agent.
Spirit is not matter. God will not shatter the door closed against
Him, and if He is to enter it must be with your consent. It is true
that the Lord opens the heart, but a forced submission would be no
submission at all. God's waiting, then, is real; it is no figure of
speech; and when we think of it, is He not far greater in His
marvellous patience than in ruling countless worlds?
2. God waits as a _God of grace,_ "that He may be gracious unto you."
Grace is free, unpurchased favour, conferred independently of
anything in us, or anything we can do (H. E. I., 2303; P. D. 1524).
3. God waits as a _God of law._ "The Lord is a God of judgment."
There must not only be grace, but truth as well. God can only forgive
sin in consistency with His justice. In our ignorance we think of
pardon as the removal of a grudge, the overlooking of an insult, but
this loose view keeps justice out of sight. Would you accept a pardon
which would degrade the character of God, represent Him as a lawless
being conniving at the very sin He forgives, shake the foundations of
His throne, and subvert the interests of truth and holiness in the
universe? Sin is no such light thing lightly forgiven. Only through
the sacrifice of Christ can remission of sin be righteously bestowed.
"The Lord is a God of judgment."
4. This waiting is _God's highest exaltation._ "He will be exalted
that He may have mercy upon you." In showing mercy to the sinful,
God's glory is made great, and the sin which is so hateful and
deplorable has furnished occasion for the rich display of His mercy.
War is a great evil, but where would be the courage of the soldier,
and the heroic deeds which have been enshrined in song, if there had
been no war? And so, had sin never existed in the world, we could
never have witnessed those marvellous exhibitions of God's mercy that
fill us with wonder and praise. Where sin abounded grace much more
abounded.
II. MAN WAITING FOR GOD. "Blessed are all they that wait for Him." We
have seen how He waits for us to be gracious unto us, to be exalted
in having mercy upon us, and we should wait in humble faith to
receive these priceless blessings, bringing our empty vessels that
they may be filled. The _blessedness_ of so waiting is set forth in
numerous passages of Scripture. What entire satisfaction and peace do
they enjoy who take this attitude of soul described as waiting on the
Lord! In waiting for man we are often disappointed and deceived, but
how can we ever exhaust the Divine mercy and goodness? O happy soul
that waits for God, and rejoicing in the plenitude of His goodness
sings,
"I must have all things and abound
Since God is God to me."
If God had not first waited for us, we never would have waited for
Him. He took the initiative. Why should any of us keep God waiting
longer? Are your sins too great? Have you been proud and rebellious?
It is precisely to such the promise is made. God is waiting _now_ to
be gracious, but the day of grace will soon be past.--_William
Guthrie, M.A._
Amidst the severest threatenings of Divine punishment of sin we find
assurances of Divine willingness to exercise mercy. Here is still the
question of the alliance with Egypt. In the foregoing verses the
prophet points out its real weakness and danger. In the text he
assures the people of the Divine readiness to forgive and restore if
they will return to God as their true confidence and defence.
This truth is brought out more fully when the light of the Gospel is
thrown upon it. Man is sinful. Some scarcely see this, because they
have never examined the law. Some admit the truth of universal
depravity, but lose themselves in the crowd. Some have a sense of sin
which causes anxiety, from which they see no escape. Others find rest
and comfort on inadequate and delusive grounds. Now we need not
merely peace. That solicitude is put to rest does not prove that a
man is safe. He may sleep when his house is burning. He may have
taken what he considered precautionary measures without informing
himself as to the measures that were necessary, or even in disregard
of competent advice on the subject. We should find peace in God's
way. Consider the text in the light of the Gospel. It is full of
encouragement, but it implies a caution.
+I. It intimates that there is a provision on account of which God
can exercise grace.+ 1. It is not His arbitrary will which pardons
sin without regard to anything beyond His own pleasure in the
happiness of His creatures. He considers the whole race. If He
exercise mercy toward one without an adequate satisfaction, why not
toward all? But this would amount to condonation of all sin--would
annihilate the distinction between the consequences of good and evil.
If God is gracious, it must be in such a way as that no injustice is
done.
2. Well then, you say, we must reform; there must be a repentance.
And this is true when properly understood. But it is not true if it
means that God may be gracious to men on the ground of their
repentance and reformation. The analogy between an earthly father and
God as a Father is often drawn so as to overlook the fact that He is
a moral governor, and that public justice is concerned in His
transactions with men. A father may forgive his child's offence on
his repentance, because it is a matter purely between themselves.
When the offender repents, the demands of the case are met. But an
offence against public law is different. A thief or a murderer
confesses his guilt, professes repentance and determination never to
repeat his crime; is the law satisfied? Would any one say he ought to
be forgiven? Now, sin is not only an offence against God, but against
public law, for which repentance is no satisfaction (H. E. I.,
4225-4228).
3. Nor is present obedience a ground to rest upon for the
obliteration of past sins. The best obedience of the best fails to
satisfy the present. "How can I tell when I have done enough?" asked
Dr. Johnson on his dying bed. And even if you did enough to satisfy
the present demands of the law, how could that avail for the removal
of previous criminality? Something more satisfactory than human
expedients is required (H. E. I., 375, 376).
4. That something is found in the Gospel, in the gracious provision
God has made for the exercise of mercy without infringing on the
rectitude of His government. It is in the gift of His Son. The love
of God sent the Son of God in human flesh to obey and suffer. On the
ground of His vicarious offering as the atoning sacrifice, pardon and
peace may be obtained. With it justice is fully satisfied.
+II. The text intimates that God is desirous to exercise grace.+
It is not simply willingness. He is profoundly desirous of this
result. "He wishes all men to be saved." "He is not willing that any
should perish." This truth may be gathered:
1. _For His revealed nature._ He does not delight in the infliction
of punishment, even when it is required by the ends of justice. His
tender love longs to see the sinner avail himself of the opportunity
that is afforded, and seek the offered grace (Exod. xxxiv. 5-7).
2. _From the provision of the Gospel._ There was no obligation on Him
to provide this grace. It was His love. It was provided at a cost
that was the best possible guarantee of sincerity. Having made such a
provision at such expense, will He be indifferent to the issue?
3. _From the invitations of the Gospel._ The way of salvation is
proclaimed as a royal messenger of grace to all mankind. It is not a
cold statement of the fact that a channel of grace has been opened.
It is accompanied by calls and invitations. Will God mock them by
invitations of which He does not desire their acceptance?
4. From the attitude which He here represents Himself as having
assumed, He waits for sinners that He may be gracious. He is like the
father of the prodigal son, who doubtless waited long and anxiously
for the prodigal's return because he wanted to forgive him (H. E. I.,
2328-2340).
And this is the answer to the question, For what is He waiting? Why
cannot He be gracious at once?
+III. The text implies that grace can only be exercised when its
conditions are accepted.+
Should He bestow it on all? In their sins? The case stands thus: God
has done His part in providing mercy; there is a part for man. What
is it? To consent. To confess the sin with conviction, humility,
sorrow. To accept the mercy by sending up the believing cry. To
surrender to God as the rebel submits to his prince and returns to
his allegiance (H. E. I., 240).
This is what He waits for. When it occurs He is gracious. And how
long will He wait? Not for ever. He is in the attitude of one who has
determined to wait a given time, during which the opportunity is
afforded. "Seek ye the Lord _while He may be found._" Why should you
not? Why so unwilling?
Let not the love of sin nor deadness to spiritual things hold you
back. Refusal to seek His grace is determined resistance of His
authority and His love (H. E. I., 4247, 4248).--_J. Rawlinson._