outlines and suggestive comments.
It is to be observed that it is not said, Wait on the Lord and He will avenge thee, but, He will save thee. By this kind of speech, the Holy Ghost would warn every one that is injured, not to think of the revenge or hurt of his adversary, but of his own defence and salvation.—Muffet.
The question is clearly this: Is your safety and protection best lodged in God’s hand or your own? By indulging your revengeful spirit, you do yourself a greater hurt than your greatest enemy can do you, for you gratify his ill-nature, when you suffer it to make a deep impression on your spirit, without which it could do you little or no hurt; but by committing your cause to God, you turn his ill will to your great advantage, making it an occasion for the exercise of the noblest graces, which are attended with the sweetest fruits, and with the rich blessing of God.—Lawson.
While Moses is dumb, God speaks; deaf, God sees and stirs. Make God your chancellor, in case no law will relieve, and you shall do yourself no disservice. If compelled to go a mile, rather than revenge, go two, yea, as far as the gospel of peace will carry you, and God will bring you back “with everlasting joy” (Isa. xxxv. 10). This is the way to be even with him, that wrongs you, nay, to be above him.—Trapp.
So far should the desire of revenge be from man’s heart, so far the execution of revenge be from man’s hand, that his tongue should not say it. Shall any say, I will revenge, when God says, revenge is mine. Neither let any say, I will revenge because I have been wronged. For, as Tertullian says, what difference is there between being the provoker and the provoked; but that he is first found in wickedness, and the other afterward? Do not therefore provoke God to anger, by seeking revenge in thy anger. Let God have his right.—Jermin.
For Homiletics on verse 23, see on chap. [xi. 1], page 190.
main homiletics of verse 24.
God over All.
A reference to the [Critical Notes] will show that in this verse there is an argument from the greater to the less, for the first clause contains an affirmation of a truth, and the second an argument drawn therefrom.
I. The truth affirmed, viz.—That the actions of the most mighty men, and the purposes of the wisest, are directly and absolutely under the control of God. This is self-evident if we admit that God is an Eternal, Omniscient, and Almighty Being, who concerns Himself with the government of the world. Having existed throughout the Eternal past and possessing absolute knowledge of the Eternal future, and being the Author of every man’s being—determining the date of his entrance into the world and the period of his continuance in it, and during all that time “encompassing his path and his lying down,” and even “understanding his thought afar off” (Psa. cxxxix. 2, 3)—how can even the mightiest of men boast of his independence of God and foretell what shall be the issue of his most sagacious counsels, or be confident that he shall be allowed to carry out even the most matured of his purposes. While he is perfectly conscious of his power to will and to do within limits, he must be also conscious that his ability to do both are dependent upon the will of Him in whom we all live and move and have our being.