3. Nor is present obedience a ground to rest upon for the obliteration of past sins. The best obedience of the best fails to satisfy the present. “How can I tell when I have done enough?” asked Dr. Johnson on his dying bed. And even if you did enough to satisfy the present demands of the law, how could that avail for the removal of previous criminality? Something more satisfactory than human expedients is required (H. E. I., 375, 376).
4. That something is found in the Gospel, in the gracious provision God has made for the exercise of mercy without infringing on the rectitude of His government. It is in the gift of His Son. The love of God sent the Son of God in human flesh to obey and suffer. On the ground of His vicarious offering as the atoning sacrifice, pardon and peace may be obtained. With it justice is fully satisfied.
II. The text intimates that God is desirous to exercise grace.
It is not simply willingness. He is profoundly desirous of this result. “He wishes all men to be saved.” “He is not willing that any should perish.” This truth may be gathered:
1. For His revealed nature. He does not delight in the infliction of punishment, even when it is required by the ends of justice. His tender love longs to see the sinner avail himself of the opportunity that is afforded, and seek the offered grace (Exod. xxxiv. 5–7).
2. From the provision of the Gospel. There was no obligation on Him to provide this grace. It was His love. It was provided at a cost that was the best possible guarantee of sincerity. Having made such a provision at such expense, will He be indifferent to the issue?
3. From the invitations of the Gospel. The way of salvation is proclaimed as a royal messenger of grace to all mankind. It is not a cold statement of the fact that a channel of grace has been opened. It is accompanied by calls and invitations. Will God mock them by invitations of which He does not desire their acceptance?
4. From the attitude which He here represents Himself as having assumed, He waits for sinners that He may be gracious. He is like the father of the prodigal son, who doubtless waited long and anxiously for the prodigal’s return because he wanted to forgive him (H. E. I., 2328–2340).
And this is the answer to the question, For what is He waiting? Why cannot He be gracious at once?
III. The text implies that grace can only be exercised when its conditions are accepted.