1For my thoughts.] This place is diversly expounded. Some think that mens conversation is here condemned in general, to the end they should not please themselves therein, nor flatter themselves in their vices, because there is no access unto God, unless we be emptied of this vain opinion of our own righteousness. For none will seek after the Physician, but such as feel themselves vehemently sick, and that desire both the remedy and their health. And therefore they compare this place with that in Luk. 16.15. That which is highly esteemed before men, is an abomination in the sight of God. But I think the Prophet hath another meaning. Those therefore who think that Gods affection is here distinguished from humane affections, expound it best (as I think.) For men are wont to measure God by their own ell (as they say) and because themselves are irreconcilable, and can not be pacified but with much ado: they in like manner think that God can never be appeased, after they have once offended him. But the Lord shows that he resembles them nothing at all. As if he should say, I am not a mortal man that I should be so severe, and an enemy to you for ever: no, my thoughts are far unlike yours, for though it be impossible for you to be pacified, and that it be an hard matter to bring you to be reconciled with those which have offended you, yet it is not so with me, I will not show my self so inhumane towards you. To this agrees very well that place of David, Psal. 103. where describing Gods mercy, he saith, that it is higher then the heavens are above the earth: and though the application be to another purpose there,2 yet the sense is all one with this. In a word, there is none so gracious, or so inclined to mercy as the Lord is, and therefore we must impute it to our own diffidence, if we obtain not pardon of him.
1FOr my thoughts.] This place is diuerslie expounded. Some thinke that mens conuersation is here condemned in generall, to the end they should not please themselues therein, nor flatter themselues in their vices, because there is no accesse vnto God, vnlesse we be emptied of this vaine opinion of our own righteousnes. For none will seeke after the Physition, but such as feele themselues vehementlie sick, and that desire both the remedie and their health. And therfore they compare this place with that in Luk. 16.15. That which is highly esteemed before men, is an abomination in the sight of God. But I think the Prophet hath another meaning. Those therefore who thinke that Gods affection is heere distinguished from humane affections, expound it best (as I thinke.) For men are wont to measure God by their owne ell (as they say) and because themselues are irreconciliable, and can not be pacified but with much adoe: they in like maner thinke that God can neuer be appeased, after they haue once offended him. But the Lord shewes that he resembles them nothing at all. As if he should say, I am not a mortall man that I should be so seuere, and an enemie to you for euer: no, my thoughts are farre vnlike yours, for though it be impossible for you to be pacified, and that it be an hard matter to bring you to be reconciled with those which haue offended you, yet it is not so with me, I will not shew my selfe so inhumane towards you. To this agrees very well that place of Dauid, Psal. 103. where describing Gods mercie, hee saith, that it is higher then the heauens are aboue the earth: and though the application be to another purpose there,2 yet the sense is all one with this. In a word, there is none so gracious, or so inclined to mercie as the Lord is, and therefore we must impute it to our owne diffidence, if we obtaine not pardon of him.
- 1Gods affection distinguished from ours.
- 2We must impute it to our own unbelief, if we obtain not pardon at Gods hand.We must impute it to our owne vnbeliefe, if we obtaine not pardon at Gods hand.
