Isaiah 27:11 When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire… I. THE RELATION OF A CREATOR STRONGLY ENGAGES GOD TO PUT FORTH ACTS OF LOVE AND FAVOUR TOWARDS HIS CREATURE. This is clear from the strength of the antithesis in these words, "He that made them will not save them": where, for the advantage of the expression, it is redoubled, "He that formed them will show them no favour." As if He should have, it may seem strange to you that your Creator, which very name speaks nothing but bowels of love and tenderness, should utterly confound and destroy you. Yet thus it must be; though the relation make it strange, yet your sins will make it true. The strength of this obligement appears in these two considerations. 1. It is natural; and natural obligements, as well as natural operations, are always the strongest. 2. God put this obligement upon Himself; therefore it must needs be a great and a strong one: and this is clear, because the relation of a Creator is, in order of nature, antecedent to the being of the creature; which not existing, could not oblige God to create it, or assume this relation. There are three engaging things that are implied in the creature's relation to God, that oblige Him to manifest Himself in a way of goodness to it. (1) The extract or signal of the creature's being, which is from God Himself. It is the nature of every artificer to tender and esteem his own work: and if God should not love His creature, it would reflect some disparagement upon His workmanship, that He should make anything which He could not own. God is not a heathen god, a Saturn, to devour His children. Now the creature's denying its being from God, includes in it two other endearing considerations. It puts a certain likeness between God and the creature. Whatsoever comes from God, by way of creation, is good; and so, by reason of the native agreement that is, between that and the will of God, there naturally does result an act of love: for where there is nothing but goodness on the creature's part, there can be nothing but love on God's. (2) The dependence of its being upon God. (3) The end of the creature's being is God's glory. Now God, that loves His own glory must needs also respect the instrument that advances it. II. SIN DISENGAGES AND TAKES OFF GOD FROM ALL THOSE ACTS OF FAVOUR THAT THE RELATION OF A CREATOR ENGAGED HIM TO. 1. It turns that which, in itself, is an obligation of mercy, to be an aggravation of the offence. True it is, to make a creature, to give It being upon a rational ground, is an argument of love. But for a creature to sin against Him from whom it had its whole being; and that a puny creature, the first born of nothing, a piece of creeping clay, one whom, as God created, so He might uncreate with a breath; for such a one to fly in his Creator's face, this gives a deeper dye to sin. 2. Sin disengages God from showing love to the creature, by taking away that similitude that is between God and him, which was one cause of that love. The creature, indeed, still retains that resemblance of God that consists in being; but the greatest resemblance that consists in moral perfections, this is totally lost and defaced. 3. Sin discharges God from snowing love to the creature, by taking off the creature from his dependence upon God. It cannot dissolve his natural dependence (Acts 17:28). But our moral dependence, which is a filial reliance upon God, this it destroys. For in sin the creature quits his hold of God, and seeks to shift for himself and to find his happiness within the circle of his own endeavours. 4. Sin disengages the love of God to the creature, because it renders the creature useless, as to the end for which it was designed. The soul, by reason of sin, is unable to act spiritually; for sin has disordered the soul, and turned the force and edge of all Its operations against God: so that now it can bring no glory to God by doing, but only by suffering, and being made miserable.Application — 1. First use is to obviate and take off that usual and common argument that is frequently in the mouths of the ignorant, and in the hearts of the most knowing; that certainly God would never make them to destroy them; and therefore since He has made them, they roundly conclude that He will not destroy them. God formed thee: true; but since thou hast sinned agent so dear a relation, this very thing is an argument that He should destroy thee; God has imprinted His image upon thee, but sin has defaced it. Thou art God's possession, a creature designed for His use: true; but sin has made thee totally useless. Now the reasons whence men frame these kind of objections may be these two. (1) A self-love and a proneness to conceive some extraordinary perfection in themselves, which may compound for their misdemeanours. (2) Our readiness to think that God is not so exceeding jealous of His honour, but He may easily put up the breach of it without the rum of His creature. Nay, we are even apt to doubt whether or no our sins make any breach upon it at all. 2. Second use: This may serve to inform us of the curse, provoking nature of sin. Certainly there is something in it more than ordinary, that should make the great and merciful God take a poor creature, and shake it almost into nothing, to rid His hands of it, to disown and let it fall out of His protection into endless unspeakable woe and misery. 3. Third use: This may inform us under what notion we are to make our addresses to God; not as Creator, for so He is noways suitable to our necessities. He is offended and provoked, and we stand as outlaws and rebels to our Maker. What shall poor sinners do? whither shall they repair? Why there is yet hope: God's wisdom has reconciled His justice to His mercy, and consequently us to Himself. And now He represents Himself under a more desirable relation, as a reconciled God. And although, under the former relation, He drives us from Him; yet, under this, He tenderly invites us to Him. (R. South, D. D.) Parallel Verses KJV: When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. |
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