Isaías 57:17-18

DISCOURSE: 990
GOD’S MERCY TO THE HOST OBSTINATE SINNERS

Isaías 57:17.—For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on forwardly in the way of his heart. I have seen his hit ways, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners.

THE wickedness of man and the mercy of God mutually illustrate each other. There is no greater aggravation of sin than the circumstance of its being committed against a God of infinite goodness and compassion: nor is there any thing that magnifies the love of God more, than the unworthiness of the object towards whom that love is exercised. This observation is suggested to us by numberless passages of Scripture, in which a contrasted view of man’s depravity and God’s mercy is presented before our eyes: nor shall we ever find more ground for this observation, than in the words which we have just read. In this we may see,

I. The controversy which God has with sinners—

Iniquity, however secret the commission, or specious in its appearance, is hateful and abominable in the sight of God—
[There is no sin more frequently concealed from the view of those who harbour it, than covetousness. It assumes the names of prudence and economy; and, under the semblance of a care for one’s family, is too generally regarded as a virtue. If it do not instigate us to the violation of common honesty, or totally deaden all the feelings of humanity, it is applauded by others, and serves as a foundation for self-approbation and self-complacency. But the love of money is the root of all evil [Note: 1 Timóteo 6:10.]: it is a base lust, it is the vilest idolatry [Note: Colossenses 3:5.]: it sets up mammon in preference to God; and must therefore of necessity provoke the Lord to jealousy. But we are not to confine our views to this particular sin: this indeed was predominant among the Jews, as it is amongst us; but it is here mentioned only as indicating the general depravity that prevailed amongst them.]

While God notices it with abhorrence, he shews, by many visible marks, his indignation against it—
[God is not an unconcerned spectator of iniquity: delighted as he is in exercising mercy, he is not inattentive to the demands of justice, or indifferent about the honour of his holiness. On the contrary, he is “wroth,” and justly wroth, with the workers of iniquity; nor does he fail to manifest his displeasure against them. He “hides himself” from them, withdrawing those gracious influences which he had at any time bestowed, and withholding those communications of light and strength, which he might otherwise have imparted to them. He “smites them” either with temporal or spiritual calamities. Perhaps he visits them with sickness in their own persons, or trouble in their families, or distress in their circumstances: and if they would inquire of God, they might find the cause of their calamities to be some hidden abomination which he is punishing [Note: See Atos 12:23 and 1 Coríntios 11:30; 1 Coríntios 11:32.]. Perhaps the judgments are rather of a spiritual nature: he “heweth them by his prophets,” and at the same time smites them with judicial blindness and obduracy [Note: Oséias 6:5.Isaías 6:9; Êxodo 14:4.]; he gives them over to their own delusions [Note: Isaías 66:4.]; he seals them up under final impenitence and unbelief [Note: 2 Tessalonicenses 2:11.Romanos 1:24; Romanos 1:26; Romanos 1:28.]. These strokes are terrible in proportion to the insensibility with which they are received; and the less the sinner’s apprehension of danger is, the more awful is the judgment inflicted on him.]

But Divine chastisements, unattended with the operations of grace, never produce the desired effect—
[Notwithstanding ten successive plagues, Pharaoh continued to harden his heart against God. Thus it is with sinners in general: they either relent not at all, or, like metal taken out of the furnace, relapse immediately into their former state of obduracy. For the most part, “though God strikes them, they will not grieve; though he even consumes them, they refuse to receive correction; they make their faces harder than a rock, and refuse to return [Note: Jeremias 5:3.].” “They are mad upon their idols; so that though, like Ezekiel’s followers, they delight to hear the word, they will not do it, but still yield to the corrupt bias within them [Note: Ezequiel 33:31.]; too many of them, instead of being reclaimed by God’s chastisements, continue, like Ahaz, to trespass yet more and more against him [Note: 2 Crônicas 28:22.]

Now then how shall this controversy be brought to a successful issue? it can only be in,

II.

The way which he takes to terminate it—

One might well suppose that God, who sees iniquity in all its aggravations, would give vent to his indignation by destroying those who commit it—
[On some occasions God has signally interposed to execute vengeance on the sinners of mankind [Note: Números 16:31. 1 Coríntios 10:1.]. And it is a miracle of mercy that he endures any with such long-suffering and forbearance. When he sees both his mercies and his judgments despised, and that his endeavours to reclaim sinners issue in nothing but disappointment, we might well expect him to swear in his wrath, that such daring transgressors should never enter into his rest.]

But he determines rather to save them by an exertion of sovereign and almighty grace—
[Jeremiah informs us, that, when God knew not, as it were, how to restore the backsliding Israelites, so as to put them among the number of his children, he adopted this resolution; “Thou shalt call me, my Father, and shall not turn away from me [Note: Jeremias 3:19.].” Thus in the passage before us he says, “I have seen his ways, and (what? will destroy him utterly? No:) will heal him.” What marvellous condescension! what unbounded mercy! How should it melt the most obdurate heart! God will apply the balm of Gilead to the consciences of sinners; “he will heal their backslidings and love them freely.” Nay, further, he will take them by the hand, and however far they may have strayed, he will bring them back unto his fold, and “lead” them in safety to his heavenly kingdom. Nor will he leave them destitute even of present “comforts:” the peace and happiness, which they have in vain sought for in the ways of sin, he will give in the paths of righteousness und true holiness.]

It is to be remembered, however, that he will first make them “mourn” for their transgressions—
[While sinners continue obstinate, it is not possible that they should obtain favour with the Lord. God must altogether deny himself before he can receive the impenitent. He has declared that all must repent, or perish [Note: Lucas 13:3.]; and that it is in a way of weeping and supplication that he will lead them to himself [Note: Jeremias 31:9.]. It is the broken and contrite heart alone that he will not despise [Note: Salmos 51:17.]. He says, “Only acknowledge thine iniquity:” and when his time is come for subduing a sinner to the obedience of faith, he will “take away his stony heart, and give him a heart of flesh [Note: Ezequiel 36:26.];” he will first “give him repentance; and then remission of sin [Note: Atos 5:31.].” He will cause him to become a mourner in Zion; and then will give him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness [Note: Isaías 61:3.]

This subject may lead us to observe,
1.

Of what importance it is to search out the hidden corruptions of our hearts!

[Covetousness is a sin of which scarce any persons in the world acknowledge themselves guilty: nor, however much they be under the power of it, do they see any occasion for humiliation before God, provided they be free from gross and scandalous offences. But the predominance of that, or any other vile affection in the heart, may fill God with wrath against us, and cause him to “hide his face” from us for ever, und to “smite” us with his heaviest judgments. Should we not then be afraid of “speaking peace to ourselves, when there is no peace [Note: Jeremias 6:14.]?” Should we not beg of God to give us increasing views of those chambers of imagery, where ten thousand abominations lurk unseen [Note: Ezequiel 8:6.]? Should we not with all diligence search our hearts, to find whether there be any way of wickedness allowed within us [Note: Salmos 139:23.]? Let there be a holy jealousy in every breast: and let the utmost care be used, lest we deceive ourselves to our eternal ruin.]

2. How necessary is it to notice the dealings of God towards us!

[If we meet with temporal afflictions, we should regard them as sent by God; and though they are tokens of love to his people, yet are they indications of wrath to his enemies; and, whether we be converted or not, they have a voice which it becomes us to hear with attention and reverence [Note: Miquéias 6:9.]. If we are visited with spiritual judgments, if God hides his face from us in the ordinances, and withholds the influences of his Spirit, we should still more earnestly inquire, wherefore God contendeth with us [Note: Jó 10:2.]? Perhaps we should find that God is “wroth” on account of our pride, ambition, worldliness, or some other hateful lust; and that, as he would not hear the Jews even “when they made many prayers, because their hands were full of blood,” so some cursed abomination has provoked him to withdraw from us. If we perceive no particular trial, either temporal or spiritual, we must not even then conclude that all is well, since it is the very nature of spiritual judgments to blind the eyes, and sear the conscience, and harden the heart. Of this we may be sure; that whether our outward circumstances be prosperous or adverse, they are equally calls and invitations from God; and are intended as incentives to gratitude and humiliation. Let us then both notice and improve his works of providence and grace; let us improve them by obeying him that calls, and “turning unto him that smites us.”]

3. How thankfully should we accept the present offers of his mercy!

[Now, notwithstanding all our “frowardness,” the voice of mercy sounds in our ears. But how vain will it be to wish for one such promise in the eternal world! God will not then say, “I will heal him;” but, “I have seen his ways, and will execute vengeance on him to the uttermost.” Now God would “comfort us” if we turned to him with “mourning;” but then, though we weep and wail ever so much, he will not vouchsafe to us one glimpse of his favour, or the smallest possible mitigation of our pain. Let us then entertain a grateful sense of his unspeakable kindness. Let us “turn to him with weeping and with mourning.” Let us humble ourselves in the dust before him; and pray, that, where sin has abounded, his grace may much more abound [Note: Romanos 5:20.]