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Post by Admin on Jul 11, 2023 8:46:51 GMT -5
God’s Longsuffering
Herman Hoeksema
Closely related to God’s virtues of love, grace and mercy is the attribute of longsuffering. In fact, it may be viewed as an aspect or operation of these virtues. In the New Testament, we have the terms μακροθυμεῖν (makrothumein—to be longsuffering) and μακροθυμία (makrothumia—longsuffering) to denote the idea of longsuffering. In the Old Testament, the term that most nearly approaches this idea is אֶ֥רֶך אַפַּ֖יִםְ (e-rek appa-yim—long or slow of anger, patient).
אֶ֥רֶך אַפַּ֖יִםְ (e-rek appa-yim) occurs in Exodus 34:6: “And the Lord passed by before him, and proclaimed, The Lord, The LordGod, merciful and gracious, longsuffering, and abundant in goodness and truth.” From verse 5, we learn that the Lord here proclaims His name before His servant Moses. In Numbers 14:18, Moses appeals to this name of Jehovah in his prayer that God may pardon the iniquity of His people, whom He had threatened to destroy: “The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.” Here אֶ֥רֶך אַפַּ֖יִםְ (e-rek appa-yim) is used in close connection with the mercy of Jehovah.
Similarly, אֶ֥רֶך אַפַּ֖יִםְ (e-rek appa-yim) occurs in Psalm 86:14-16: “O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them. But thou, O Lord, art a God full of compassion, and gracious, long suffering, and plenteous in mercy and truth. O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.”
Not only does “longsuffering” occur here in close connection with God’s grace and mercy, but the poet also appeals to this longsuffering as he is threatened with destruction by the enemies who encompass him and seek after his soul. In all these passages, “longsuffering” denotes an attitude towards His people, whom in His sovereign mercy He desires to save.
Striking is the passage in Jeremiah 15:15: “O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.” Evidently, the prophet here conceives of God’s longsuffering as an attitude of God toward Jeremiah, as he is surrounded by His enemies who seek to destroy him. God’s longsuffering is even conceived as the ultimate cause or reason for his suffering at the hand of the wicked. The meaning of the prayer is “Do not, in thy longsuffering over me, permit the enemy so long to persecute me that they succeed, and I am taken away.”
Luke 18:7 expresses the same idea: “And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?” The reading μακροθυμῶν (makrothumōn—being longsuffering) is preferred to μακροθυμεῖ (makrothumei—is he longsuffering). Mακροθυμῶν (makrothumōn—being longsuffering) is the more difficult reading and μακροθυμεῖ (makrothumei—is he longsuffering) may easily have been substituted to simplify the meaning according to the idea of the copyist. Besides, μακροθυμῶν (makrothumōn—being longsuffering) expresses the idea that is in harmony with the context. Mακροθυμεῖ (makrothumei—is he longsuffering) would deny that God is longsuffering over His people, while in the context emphasis falls exactly on the idea that God is longsuffering over them. The substitution of the indicative form of the verb may be explained from the attempt to remove the apparent conflict with verse 8, where we are emphatically assured that God will avenge His people speedily. We must maintain, therefore, that the participle gives the correct reading.
Moreover, sound exegesis forbids explaining “with them,” in Luke 18:7, as referring to the enemy who hates and persecutes the church and causes the elect in the world to suffer. The enemies are not mentioned here. The Lord is speaking of the elect who suffer persecution in the world, who are exhorted always to pray and never to faint, and who are presented here as crying unto God day and night. In Luke 18:8, the Lord assures us that God will avenge them speedily. In the midst of all these assertions concerning the elect, we read that God is longsuffering “with them” (over them). It would be in violation of all sound exegesis to refer this phrase to the enemies of the people of God.
The idea in Luke 18:7 is, therefore, the same as the idea in Jeremiah 15:15. Except that Luke 18:8 adds that God will quickly avenge His people. The longsuffering of God is surely an aspect of His mercy toward His people. The longsuffering of God is surely an aspect of His mercy toward His elect. By the addition of the promise that He will speedily avenge them, the idea that He will permit them to suffer needlessly is excluded. From Luke 18:7-8, as well as from Jeremiah 15:15, we learn that God’s longsuffering is an aspect or operation of His mercy over His people, conceived of as being objects of hatred and persecution in the world.
The same thought is expressed in 2 Peter 3:9: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” With a view to the glorious hope of the new heavens and the new earth, wherein dwelleth righteousness, believers are exhorted to account the longsuffering of God as salvation (v. 15).
In the epistles of Peter, the church is conceived as the company of strangers and sojourners in the world, who have the promise of final salvation and hope for the realization of that promise, but who, while in the world, must suffer for Christ’s sake. Especially because of their present state of distress and tribulation in the world, they fervently long for the realization of the promise and for the coming of the Lord in glory. Undoubtedly, they had expected the coming of the Lord at an early date, forgetting that with the Lord one day is as a thousand years, and a thousand years are as one day. Under all these circumstances they began to be impatient. Their condition was aggravated by the scorn of the mockers, who pointed to the patent fact that all things remained as they had been from the beginning. Thus the saints considered it slackness that the Lord had not yet fulfilled His promise.
But the apostle exclaims that this apparent tarrying of the Lord is not to be looked upon as slackness. This is only a negative way of saying that He will come as soon as possible for the salvation of His elect. As the Lord expressed it at the close of the parable of the unjust judge, He will avenge them speedily. The fact that He is still tarrying must accounted as His longsuffering toward the elect. They must all be saved. He is not willing that any of them should perish, but that all should come to repentance. Only after the number of the elect is full can the promise of God be finally and completely realized. It is not necessary to add that the interpretation that explains the term “all” as referring to all men is utterly impossible.
(Herman Hoeksema, Reformed Dogmatics [Grandville, MI: 2004], vol. 1, pp. 166-169)
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Post by Admin on Jul 11, 2023 8:58:29 GMT -5
Long suffering...Preceptaustin
LONGSUFFERING/PATIENT
SLOW TO ANGER
Longsuffering or patience is a Divine title for God, Paul referring to Him as the God of patience (KJV) (Ro 15:5-note).
Believers are called to
be imitators of God, as beloved children" (Ep 5:1-note) and "as those who have been chosen of God, holy and beloved, (to) put on (like a garment) a heart of compassion, kindness, humility, gentleness and patience (longsuffering), bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you." (Col 3:12, 13-note)
The next time you are tempted to seek revenge on one who has wronged you, recall the infinite patience and longsuffering He has granted to you! (see study of the Beatitude "Blessed are the merciful" Mt 5:7-note, Lesson 4: Matthew 5:6-8)
God is patient or long-suffering and not at all precipitous or unreasonable in His dealings with sinful, rebellious mankind. In the Old Testament, God is repeatedly described as "slow to anger". God's longsuffering is that power which He exercises over Himself, allowing Him to bear with sinners, forbearing long in punishing them. Nahum in his oracle against Nineveh records that
The Lord is slow to anger and great in power, and the Lord will by no means leave the guilty unpunished. In whirlwind and storm is His way, and clouds are the dust beneath His feet. (Nahum 1:3)
The Puritan Stephen Charnock contrasts this "slow to anger" attribute of God with men, writing that
"Men that are great in the world are quick in passion, and are not so ready to forgive an injury, or bear with an offender, as one of a meaner rank. It is a want of power over that man’s self that makes him do unbecoming things upon a provocation. A prince that can bridle his passions is a king over himself as well as over his subjects. God is slow to anger because great in power. He has no less power over Himself than over His creatures."
The Greek word "makrothumos" translates the Hebrew phrase "slow to anger" in Nahum 1:3 and provides added insights into God's longsuffering. Makrothumos is derived from makros meaning long and thumos meaning wrath or anger, which is literally a "long anger." What a picture of God's patience -- His anger praise God, has a "slow burn" or a "long fuse" so to speak.
Makrothumos emphasizes God's restraint even in the face of actions and circumstances that clearly arouse His holy wrath. God remains controlled even when confronted with presumptuous, bold faced provocation! God's longsuffering thus not only is slow to anger but also slow to punish! It is interesting to note that longsuffering is the first quality mentioned in Paul's definition of "love" -
"Love is patient (makrothumeo, the verb form)… " (1Co 13:4-note )
This same Greek word group (makrothumos, makrothumeo, makrothumia) translates "slow to anger" in many OT passages (see below)…
Ex 34:6 the LORD God, compassionate and gracious, slow to anger
Nu 14:18 'The LORD is slow to anger
Neh 9:17 But Thou art a God of forgiveness… Slow to anger
Ps 86:15 But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. (Spurgeon's Commentary on Ps 86:15)
Ps 103:8 The LORD is compassionate and gracious, Slow to anger (Spurgeon's Commentary on Ps 103:8)
Ps 145:8 The LORD is gracious and merciful; Slow to anger (Spurgeon's Commentary on Ps 145:8)
Joel 2:13 Now return to the LORD your God, For He is gracious and compassionate, slow to anger, abounding in lovingkindness, and relenting of evil.
Jonah 4:2 Thou art a gracious and compassionate God, slow to anger
In Numbers 14 Israel had spurned Jehovah refusing to believe His promise of a promised land, thus prompting Him to decree that He would
"smite them with pestilence" and then would make Moses "into a nation greater and mightier" (Nu 14:11, 12).
Moses' interceded with Him, basing his appeal on the fact that Jehovah was "slow to anger and abundant in lovingkindness, forgiving iniquity and transgression" (Nu 14:18), the very phrase that God had earlier applied to Himself when He passed in front of Moses declaring Himself as
Jehovah, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; Who keeps lovingkindness for thousands, Who forgives iniquity, transgression and sin… (Ex 34:6, 7)
God's longsuffering was strikingly displayed toward sinners prior to the Flood. In Genesis Jehovah declared that His
"Spirit (would) not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years." (Ge 6:3)
In other words God gave all of corrupt mankind a "reprieve" of 120 years before He brought irrevocable judgment via the worldwide Flood, Peter recording that the world was
disobedient, when the patience of God kept waiting (120 years) in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. (1Pe 3:20-note)
Not only did God wait patiently but He also gave the ancient world a clear witness of the way of salvation through
Noah, a preacher of righteousness. (2Pe 2:5-note)
Luke adds that
in the generations gone by He permitted all the nations to go their own ways and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying (their) hearts with food and gladness. (Acts 14:16-17)
In His longsuffering God did all of this even though most of mankind
did not honor Him as God or give thanks; but they became futile in their speculations, and their foolish heart was darkened… and (they) exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures… (and) they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. (see notes Romans 1:21, 22; 23; 25)
Paul further emphasized the restraining aspect of God's patience asking the rhetorical question
What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? (See note Romans 9:22)
God could have justly destroyed every sinner (which is all of us) the first time (and every time) they sinned (which we all do!). Instead He patiently endured (and continues to endure) rebellion rather than giving sinners what every sin deserves (immediately) -- eternal punishment! God continues to endure the unbelief, rejection, hatred, blasphemy, and iniquity, while patiently allowing time for repentance, Peter writing that
The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance… 15 and regard the patience of our Lord to be salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you (See note 2 Peter 3:9, 2 Peter 3:15)
God's longsuffering is imminently practical, but it is not forever. How tragic that the wicked misinterpret God's longsuffering, for Solomon records that
because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. (Eccl 8:11)
Note that although God's patience may be related to mercy, it is distinguished from it in Scripture, the Psalmist declaring
Thou, O Lord, art a God merciful and gracious, slow to anger (longsuffering, KJV, NKJV) and abundant in lovingkindness and truth. (Ps 86:15) (Spurgeon's Commentary)
However since the longsuffering of God is a display of His mercy, it may not always be easy to discriminate.
The Puritan, Stephen Charnock, has defined God's patience as
"part of the Divine goodness and mercy, yet differs from both. God being the greatest goodness, hath the greatest mildness; mildness is always the companion of true goodness, and the greater the goodness, the greater the mildness. Who so holy as Christ, and who so meek? God’s slowness to anger is a branch… from His mercy: “The Lord is full of compassion, slow to anger” (Ps 145:8) (Spurgeon's Commentary). It differs from mercy in the formal consideration of the object: mercy respects the creature as miserable, patience respects the creature as criminal; mercy pities him in his misery, and patience bears with the sin which engendered the misery, and is giving birth to more."
The TDNT entry adds that
The wrath and the grace of God are the two poles which constitute the span of His longsuffering.
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Post by Admin on Jul 15, 2023 23:27:33 GMT -5
John Gill Body of Divinity
Of the LONGSUFFERING of God
The longsuffering of God, the same with his forbearance and patience, arises from his mercy, is a display of it, or is one way in which mercy shows itself; and so, by the Cabalistic Jews, it is said to belong to the predicament of "Chesed", or mercy, as they express themselves; and it may be observed, that wherever God is said to be longsuffering, he is
represented as gracious and merciful, or as of great mercy and kindness; and by this attribute, as by them and with them, he is pleased to describe and make known himself, for the encouragement of faith and hope in him, (Exodus 34:6; Numbers 14:18; Psalm 86:15) and therefore the consideration of it very properly follows that of mercy. The Hebrew word which literally signifies "long of both nostrils", is sometimes rendered "longsuffering", as in the places referred to; and sometimes "slow to anger", (Nehemiah 9:17; Psalm 103:8) and to which the Greek words, and, in the New Testament, answer, (Romans 2:4; 2 Peter 3:9, 15) the allusion is to the nose, the seat of anger, which restrains or shows it, as it
is long or contracted. God is sometimes called, "the God of patience", (Romans 15:5) not only because he is the author and object of the grace of patience, and that is grateful to him; but because he is patient, or longsuffering in himself, and
towards his creatures, and is a pattern of patience to them; for this is one of the attributes of God, in which he may in some measure be imitated (see Ephesians 4:1,2 Colossians 3:12). This is not to be considered as a quality, accident, passion, or affection in God, as in creatures; who bear with patience things grievous, distressing, and torturing to them,
(Colossians 1:11) but it is the very nature and essence of God, which is free from all passion and perturbation, from all suffering, grief, and pain; it springs from his goodness, and is as essential to him as that, and is joined with it, (Romans 2:4) it is no other than a moderation of his anger, a restraint of that, a deferring the effects of it, at least for a while, according to his sovereign will; it is an extension and prolongation of mercy for a season; for mercy is always in it and with it; and in this it differs from it, that the mercy of God is from everlasting to everlasting;
but the longsuffering of God, as to the exercise of it, is only for a time, until some certain end is answered, and in which it issues; either in the damnation and destruction of the wicked, when they are fitted for it,
(Romans 9:22) or in the salvation of God's elect, (2 Peter 3:15) for it is exercised towards both, until each take place; which will be distinctlyconsidered
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Post by Admin on Jul 15, 2023 23:50:40 GMT -5
John Gill;
1. The longsuffering of God is exercised towards his chosen people; they are the "us" towards whom he is said to be "longsuffering", (2 Peter 3:9) even who are called beloved, (2 Peter 3:8) not only beloved of the apostle,
and by one another, but by the Lord; and the elect according to the foreknowledge of God, (1 Peter 1:2) for to the same persons are both epistles written; and therefore being the beloved and chosen of God, it was his will that none of them should perish, but come to repentance; even all of the same character, and of the same company and society, the whole election of grace; and until everyone of these are called and brought to repentance, God is, and will be, longsuffering towards them; and longsuffering to the world for their sakes; wherefore Christ's not coming to judgment sooner than he will, is not owing to any negligence, dilatoriness, or slackness in God, concerning the promise of it, but to the longsuffering of God; which has been eminently displayed with respect to the people of God.
In the saints of the Old Testament dispensation, which time is expressly called "the forbearance of God" (Romans 3:25). The case stood thus; Christ became the Surety for them in eternity, engaged to assume their nature, pay their debts, and make satisfaction for their sins: this was notified immediately after the fall of Adam, (Genesis 3:15) but it was four thousand years from thence to the time fixed in Daniel's prophecy, "to finish transgression, to make an end of sin, to make reconciliation for iniquity, and bring in everlasting righteousness"; to the fullness of time when Christ should come to redeem all his people, and particularly, to obtain the redemption of transgressions that were under the first Testament, (Daniel 9:24; Galatians 4:4; Hebrews 9:15). Now all this time was a time of patience, forbearance, and longsuffering with God, in respect to his people under this dispensation; he did not stir up his wrath, and execute it on them; but reserved it for his Son, their Surety; heforbore to inflict the punishment on them their sins deserved; he did not
impute sin to them, place it to their account, charge it on them, and demand of them satisfaction for it; but placed it to his Son's account, and expected satisfaction from him: he accepted of the sacrifices of slain beasts, as vicarious ones in their stead, though they had no true value, nor real efficacy in them, to atone for sin; only were typical of Christ's
sacrifice; and were to continue, and did, until that should be offered up;
God waited until he should come and make his soul an offering for sin; and, upon his credit, bore with them, and bestowed the blessings of his grace on them: they were justified by him on the foundation of Christ's righteousness to be wrought out; and their sins pardoned, through his atoning sacrifice to be offered up; they were saved by the grace of the
Lord Jesus, even as we are, and we as they; they were carried to Heaven, and glorified, before the payment of their debts were made by their Surety, before satisfaction for their sins was given to justice, and before the actual redemption of them was obtained. All which, as it shows the trust and confidence God put in his Son, so his forbearance and longsuffering towards Old Testament saints; which also has appeared, and does appear.
In and towards everyone of his people in their state of unregeneracy, in every age and period of time, or of whatever nation, or under whatever dispensation they be; the Lord bears with them, while in a state of nature, and waits patiently all that while, to be gracious to them (Isaiah 30:18).
There was much grace in his heart, in his Son, and in his covenant, laid up for them. This is abundantly displayed in conversion, when there is an abounding and a superabounding of it. But then the calling and conversion of them is according to purpose; and as there is a time for every purpose, for the execution of it, so for this; and until that time comes, the Lord waits, forbears, suffers much and long; he does not cut them off in their sins, as they deserve; but saves them, and sometimes from very imminent dangers, to be called, (2 Timothy 1:9) and with some he bears and waits a long time, who are called at the ninth and eleventh hours, and, as the thief on the cross, at the last day and hour of his life;
and he waits, as it were, in a longing manner; speaking after the manner of men, "When will it once be?" (Jeremiah 13:27).
The apostle Paul is a remarkable instance of God's longsuffering; which was exercised towards him throughout all his blasphemy of Christ, his persecution of his people, and the injuries he did unto them; he waited, through all, to be gracious to him; his eye was upon him, and his heart was towards him; and hence such notice is taken of him in that
state, before the account is given of his calling; (see Acts 7:58, 8:1, 3, 9:1) yes, he himself says, "For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting", (1 Timothy1:16) meaning the people of the Jews, in the latter day: his sense seems to be this, that as Christ bore much, and exercised great longsuffering towards him, and at last showed him mercy; so he would bear with, and show much longsuffering to the people of the Jews, of which that towards him was a pattern, and which should issue in their salvation, as it had in his; when "all Israel shall be saved", (Romans 11:26) God's longsuffering towards them is very great and very remarkable; as it was towards him; though they are under the marks of his displeasure, he has not stirred up all his wrath, so as to cut them off from being a people; but has reserved them for future times, and good things for them, and waits to be gracious to them.
2. The longsuffering of God is exercised towards the ungodly, even towards "the vessels of wrath" whom he "endures with much longsuffering", until they are "fitted to destruction", (Romans 9:22) and this appears by his supporting them in their beings, notwithstanding their grievous provocations of him; which are such, that it is amazing he does not at once strike them, dead, as he did Ananias and Sapphira; or that the earth does not open and swallow them up, as it did Dathan and
Abiram. This can be attributed to nothing else but, to his patience, forbearance, and longsuffering: and by the multitude of his mercies bestowed upon them, who have many of them, more than other men; and which are called "the riches of his goodness, forbearance, and longsuffering"; (see Job 21:7-13; Psalm 73:4-7; Romans 2:4) and by granting to many of them the outward means of grace, which are despised and rejected by them; and by deferring his judgments on them; which, because they are not speedily executed, their hearts are set in them to do evil; they are more and more hardened, and promise
themselves impunity in sin.
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Post by Admin on Aug 8, 2023 23:03:15 GMT -5
Louis Berkof The longsuffering of God. The longsuffering of God is still another
aspect of His great goodness or love. The Hebrew uses the expression ’erek ’aph, which means literally “long of face,” and then also “slow to anger,” while the Greek expresses the same idea by the word makrothumia. It is that aspect of the goodness or love of God in virtue of which He bears with the froward and evil in spite of their long continued disobedience. In the exercise of this attribute the sinner is contemplated as continuing in sin, notwithstanding the
admonitions and warnings that come to him. It reveals itself in the postponement of the merited judgment. Scripture speaks of it in Ex. 34:6; Ps. 86:15; Rom. 2:4; 9:22; I Pet. 3:20; II Pet. 3:15. A synonymous term of a slightly different connotation is the word “forbearance.”
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Post by Admin on Sept 4, 2023 20:57:22 GMT -5
1) If it be asked, secondly, Has the death of Christ any relation at all to mankind at large, whether elect or not?–we reply, that the condition of those at least to whom the knowledge of it comes, as regards their present obligation and ultimate responsibility, is most materially affected by the event or fact in question, or rather, by the publication of it. Assuredly the guilt and condemnation of those who have had the gospel among them, and have rejected it, cannot be put upon a level with the criminality of such as have never heard the joyful sound; and, in so far as God, in his providence, gives any information to the heathen, respecting his long-suffering patience and love, as connected with a mediatorial provision of grace, they are left the more without excuse.
The third inquiry, having reference to the precise bearing of Christ’s death upon the world at large, including the unbelieving portion of it, is the very question which we declined, and must still decline, to answer, or, at least, to answer categorically, or so as to exhaust the inquiry; it being our opinion that Holy 8cripture has not given materials for any very explicit deliverance upon that point. At the same time, there are some particulars, under this head, which may be ascertained.
Thus:-
I. In point of fact, the death of Christ, or hie work of obedience and atonement, has procured’ for the world at large, and for every individual–the impenitent and unbelieving as well as the chosen, and called, and faithful–certain definite, tangible, and ascertainable benefits (if we may use such words to designate their reality and their specific character), among which, in particular, may be noted these two: first, A season of forbearance-a respite of judgment–a period of grace (Rom. iii. 25);” and that, too, in subserviency, and with direct reference, to the plan of saving mercy (ibid., and Rom. ii. 4; and 2 Pet. iii. 15); and, secondly, A system of means and influences fitted to lead men to God, and sufficient to leave them without excuse. (Acts xiv. 15-17, and xvii. 2241; Rom. I. 18, and ii. 15.) This, since the promulgation of the gospel, includes all the ordinances of God’s Word and worship, with the accompanying common operation of the Spirit in them [See Appendix C.].
Nor does it affect this statement, as to the actual obligation under which mankind at large, including the finally lost, lie to Christ and his work, for benefits, in point of fact, real and valuable, that this season of long-suffering, and this system of means, are extended to them all indiscriminately, mainly and chiefly for the sake of the elect who are among them. For, in the first place, It does not appear that this can be established, from Scripture, to be the only reason which God has for such a mode of dealing with the world. It is true, indeed, that the elect are the salt of the earth, whore presence would procure a respite even for a Sodom; and when they are all gathered in, and not a soul remains to be converted, the end will come. But this does not prove that God may not have other ends to serve, besides the salvation of his elect people–and ends more closely connected with the individuals themselves who are thus spared and subjected to salutary influences, though in vain–when he extends to them his goodness for a time. And, secondly, Whether directly or indirectly–mediately or immediately–for their own sakes or the elect’s–the fact, after all, is the same–and it is important and significant–that the forbearance granted to every sinner, and the favour shown in such a way as should lead him to repentance, must be ascribed to the interposition of Christ, and his sacrifice on the cross. May not this consideration, of itself, go far to explain not only the strong and touching appeals made generally to sinners, as forsaking their own mercies (Jonah ii. 8), but even such awful denunciations as that uttered by the Apostle Peter respecting apostates bringing in damnable heresies, that they deny the Lard that bought them? (Second Epistle, ii. 1)–not to speak of a still more terrible sense in which even the reprobate may be truly said to be bought by Christ, inasmuch as, for his obedience unto death, he ‘has received the right, and power, and commission to dispose of them, and deal with them, as it may seem meet, for the honour of his Father’s name, and the salvation of his people. (Ps. ii.; John xvii. 2.)
It may be observed, in passing, that there is a double sense in which we may speak of Christ’s purchase; first, Strictly and properly, when we regard him as purchasing men; and, secondly, More improperly, when we consider him as purchasing benefits for men. This last view, as we have hinted, is rather figurative and metaphorical than real and literal; for the idea of his purchasing benefits from the Father for mankind, must ever be understood in consistency with the Father’s sovereignty, and his pro-existing love to the children of men. The Father is not induced or persuaded to bestow benefits on men by a price paid to him; but being antecedently full of compassion to all, and having a purpose to save some, he appoints and ordains–he decrees and brings in–this death of his Son as a satisfaction to divine justice, and a propitiation for human guilt, that he may be justified in showing forbearance and kindness to the world, as well as in ultimately and gloriously saving his own elect. In this view, as it would seem, it may be said, with equal fitness, and equal truth, that Christ purchased the benefits implied in the long-suffering of God for all, and that he purchased the blessings of actual salvation, for his elect; inasmuch as, so far as appear from Scripture, his death is no less indispensable a condition of any being spared for a season, than it is of some being everlastingly saved. Robert Candlish, An Inquiry into the Completeness of the Atonement with Especial Reference to the Universal Offer of the Gospel, and the Universal Obligation to be believe, (Edinburgh: John Johnstone, 1845), 3-7.
2) 1. The present dispensation of long-suffering patience towards the world at large, seems to stand connected with the work of Christ. That dispensation of forbearance is subservient to the dispensation of grace, and preparatory to the dispensation of judgment; and it is the fruit of Christ’s mediation.
2. To all alike, the work of Christ is a manifestation of the divine character, as well as of the divine manner of dealing with sinners of mankind.
3. To all alike, it is a proof and pledge of the desire, if we may so speak, subsisting in the divine heart–a desire involved in the very nature of God, as originating such a plan of salvation at all, whatever, on grounds and reasons unknown to us, his decree, as to its actual issue or result, may be–to see every sinner return to himself, and to welcome every one so returning. Robert Candlish, An Inquiry into the Completeness of the Atonement with Especial Reference to the Universal Offer of the Gospel, and the Universal Obligation to be believe, (Edinburgh: John Johnstone, 1845), 21.
[Of General Interest:]
3)
NOTE B.–P. 4.
The long-suffering of God-Interpretation of Rom. iii 25,26.
In the passage quoted (Rom. iii. 25, 26), we seem to find the dispensation of long-suffering patience, and the dispensation of saving mercy equally ascribed to the interposition of Christ and his finnished work. It is intimated that “God hath set forth Christ to be a propitiation, through faith in his blood, to declare his righteousness which is explained in the following verse to mean his justice: “That he might be just,” or might be declared, or seen, to be just–that the righteousness of his administration might be vindicated and magnified. Two things are represented as calling for that vindication–two aspects of hi providence in dealing with men–which otherwise must appear anomalies and inconsistencies. The first is, his ” passing over sins that are past, through forbearance.” (Verse 25, marginal reading.) The second is, his justifying him that helieveth in Jesus!’ (Verse 26.) His past exercise of forbearance, and his present ministry of justification, are the two acts which might seem to impeach the rectitude of his moral government, and to touch the sanctions of his law, but for his “setting forth” or foreordaining (verse 25, marginal reading) “Christ to be a propitiation, through faith in his blood!” The distinction here made, is, in the first instance, between the general character of God’s treatment of men before Christ came into the world, and the peculiar grace of the gospel dispensation. The former is elsewhere described by this same apostle as a sort of connivance, on the part of God, in comparison with the urgency and universality of hi subsequent appeal: “And the times of this ignorance God winked at; hut now commandment all men everywhere to repent.” In these “times past, he suffered all nations to walk in their own ways” (Acts xiv. 16); whereas now, he would have all men to turn from lying vanities unto the living God!’ (Ibid., verse 15). But it is plain that even thus viewed, the distinction in question turns, not on the dates of these dispensations of forbearance and of justification respectively, nor on the era of transition from a period when the former prevailed to a period characterized by the prominency of the latter, but on their difference from one another in respect of God’s twofold manner of dealing with the children of men,–showing forbearance to all, and justifying them that believe. We are to remember, also, that before Christ’s coming, though the leading feature of God’s providence was his letting men alone, he never left himself without a witness, and he always had a ministry of justification going on; while, since that time, though his appointment is more clear and unequivocal, that an aggressive system is to be plied towards the whole world-whose inhabitants, instead of being let alone, and having their ‘times of ignorance winked at,” and being ‘suffered to walk in their own ways,” are all to be pressed to accept of a fuller grace–still, the miracle of mercy is God’s forbearance–the suspension of his judgment-his passing by sins so many and so heinous-sins, too, aggravated by the rejection of the offered Saviour. So that, on the whole, Re may understand this passage as discriminating the natures, rather than the dates, of these two dispensations; and connecting both of them equally with the “setting forth of Christ,” an that which justifies God in both of these modes of dealing with men, and without which, he could neither exercise long-suffering, nor impart justification, except by a compromise of his righteousness, and a sacrifice of this essential attribute of his character and administration. I t may be right to add, that while we interpret the phrase, “the righteousness of God,” in these two verses, as meaning the attribute of righteousness in God, as the moral governor, lawgiver, ant1 judge of the universe, chiefly because it is so explained in the following clause-” that he might be just;” we take it, in all other places in this Epistle, to denote the righteousness (not subjective, as regards God, but objective) which he has provided, and of which he has accepted, in the person and work of his own (Sou-that righteousness which is “unto all and upon all them that believe” (Rom. iii. 22); which, as a righteousness by faith, is revealed in order to faith (Rom. i. 17); and which is not afar off, but “nigh thee, even in thy mouth, and in thy heart: that i4 the word of faith which we preach; that if thou shalt confess with thy month the Lord Jesus, and shalt believe in thine heart that God has raised him from the dead, thou shalt be eaved.” Robert Candlish, An Inquiry into the Completeness of the Atonement with Especial Reference to the Universal Offer of the Gospel, and the Universal Obligation to be believe, (Edinburgh: John Johnstone, 1845), 139-140.
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Post by Admin on Oct 25, 2023 9:30:02 GMT -5
William Brakel
The Long-suffering of God
This is an essential attribute of God whereby He refrains Himself from
initially pouring out His full wrath upon the sinner, thus postponing his
punishment—meanwhile bestowing benefits upon him. It is God's
character to be long-suffering (Exod 34:6). The Lord is long-suffering
towards sinners in a general sense. "Or despisest thou the riches of His
goodness and forbearance and longsuffering; not knowing that the
goodness of God leadeth thee to repentance?" (Rom 2:4). "What if God ...
endured with much long-suffering the vessels of wrath fitted to
destruction?" (Rom 9:22).
God is longsuffering towards the elect prior to their conversion. "The
Lord ... is longsuffering to usward, not willing that any should perish, but
that all should come to repentance" (2 Pet 3:9); "To declare His
righteousness for the remission of sins that are past, through the
forbearance of God" (Rom 3:25).
God is longsuffering towards His children, as considered in their
regenerate state, by not always chastising them for their sins (it being
understood that the elect are not punished in the definitive sense of the
word), but rather overlooking their failures and having much patience
with them. "I will spare them, as a man spareth his own son that serveth
him" (Mal 3:17); "Like as a father pitieth his children, so the Lord pitieth
them that fear Him" (Ps 103:13).
Such is the character of God, as we have extensively demonstrated to you.
His character is holy, good, loving, gracious, merciful, and long-suffering.
You who are convinced of your miserable condition and are desirous to be
reconciled with God, be not discouraged from coming to God. You need
not be discouraged if your desire is to approach unto Him in truth, with
sincerity, and in the right way, that is, only through Christ. Simply come:
the Lord is not merciless, cruel, or pitiless. On the contrary, He is as He
declares Himself to be in His Name: "The Lord, the Lord God, merciful
and gracious, longsuffering, and abundant in goodness and truth" (Exod
34:6)! Just as the father of the prodigal son, the Lord runs to meet all
who turn to Him from afar. He calls you, manifests Himself to you, and
promises not to cast anyone out that comes to Him. Do not let fear
restrain you from doing so, but come boldly to the Lord and His
goodness.
And believers, how you do injustice towards the Lord when you view Him
as cruel, merciless, pitiless, and always angry, because He neither
immediately delivers you from your threatening and pressing
circumstances, nor grants you your desires, nor answers your prayers.
You dishonor God with such thoughts. You imagine things about God
that are unbecoming of Him. Humble yourself for entertaining such
sinful and God-dishonoring conceptions. Refrain yourself from and be
fearful of such thoughts. How detrimental it is to you when you dwell
upon such thoughts. It will prevent you from praying believingly. You will
rob yourself of a quiet confidence in God, frustrate the expression of your
love towards God, and bring upon yourself darkness, restlessness, the
hiding of God's countenance, and a vulnerability towards sin.
Please conduct yourself no longer thus, but condition yourself to view
God always in such a fashion as we have described Him to be on the basis
of His Word. Acknowledge Him to be such and magnify Him in these
perfections. If you have sinned or are in the way of affliction, believe
firmly and seek to maintain a lively impression that God's character is
truly of such a nature. Therefore frequently humble yourself before Him
as a child and be at liberty to go to God believing Him to be such, not only
as far as His character is concerned but also that He is such a God in
regard to you. Rejoice in this and without fear commit both yourself and
your case to Him. You will experience that it will be to your comfort and
joy as well as promote intimate communion with Him, strengthen your
faith, and result in progress in the way of sanctification. Then the
holiness of God will not discourage you but generate a childlike reverence
in you; and it will become your delight to be holy, since He is holy.
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