But a more gracious meaning may be contained in them; they may be the first note of that tender Divine invitation which is fully expressed in ver. 18. For mark, God begins here to reason with men,--bids them look at themselves, their situation, the fatal folly of sinning when sin brings its own sure punishment. What need of these disasters? Note: the first aim of the Gospel is to make the sinner understand that sin and its torments are alike of his own seeking; repentance cannot come until he feels this. These words may then be regarded as implying--+I. That there is no inherent necessity that sinners should continue to be stricken.+ 1. There is no reason _in the nature of God_ (Ezek. xviii. 23). God is love. Love may ordain laws for the general security and safety, the breaking of which may be attended with terrible consequences; but yet God has no delight when these consequences overwhelm the transgressor. He pities even while He punishes, and is on the outlook for the very first beginnings of penitence, that He may stay His hand.[4] 2. There is no reason _in the nature of man._ As man is not impelled by any inherent necessity to sin, but in every sin acts by deliberate choice, so neither is he compelled to repeat his transgressions. Even when he has done wrong, his consciousness testifies that he might have done right, and it is precisely on this account that his conscience condemns him! +II. That a way of avoiding the merited punishment is open.+ We know what that way is. The prophet saw it afar off, and rejoiced (ver. 18; ch. liii. 5, 6). "Why should ye be stricken any more," when Christ has been stricken for you? The way of reconciliation is open: avail yourselves of it with patience, with thankful joy!--But if men despise the offered grace, let them know that when the doom from which they _would not_ be delivered comes crashing down upon them, they will neither have nor merit any pity. Even the Angel of Mercy will answer them, "Ye have destroyed yourselves!"--_W. Baxendale._ FOOTNOTES: