Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 14
CHAP. XIV.
IN the cloſe of this Prophecie, the Lord giveth ample hope of the future converſion of Iſrael, undertaking to ſtir them up unto it effectually, to direct them in doing of it by giving them the ſpirit of ſupplication, and then graciouſly to anſwer them. The parts of the Chapter are, 1. An exhortation, wherein Iſrael are invited to repent and turne to God, v. 1. together with a direction how to go about it, by calling on God, and ingaging themſelves to him, v. 2, 3. 2. Gods gracious anſwer to that prayer which he ſhall put in their hearts and mouthes: wherein he promiſeth to pardon their iniquity, and be reconciled with them, v. 4. to make them flouriſh through his bleſſing and influence, v. 5, 6. and to bleſſe them who ſhall come in under their ſhadow, v. 7. So that they ſhall ſee, that there is no need to have recourſe to Idols, but they ſhall renounce them, conſidering what they finde in God, v. 8. 3. There is a concluſion ſubjoyned to this whole Prophecy.
Verſ. 1. O Iſrael returne unto the LORD thy God; for thou haſt fallen by thine iniquity.
This exhortation doth hold forth, partly, the original and riſe of Iſraels converſion and repentance, which is Gods effectual upſtirring of them unto it; for which end he leaveth the exhortation on record, to take effect in due time. And partly, a deſcription of their repentance, together with the reaſons & motives therof; ſome whereof are imported in their name, and the names and titles which God taketh to himſelf here; and ſome are expreſſed, taken from the prejudice they had ſuſtained by their ſinful wayes. Doct. 1. Kindneſſe betwixt God and his people, doth alway begin on his ſide, even after they have provoked him; For, here he followeth them with an exhortation to returne, before they repent. 2. One ſpecial mean whereby God brings about his purpoſes of converting his people, is doctrine and exhortations, by and with which he communicates efficacy and life; for, theſe exhortations do neither import that they have power of themſelves to return, nor do they leave the matter uncertain; but they are in effect a Prophecy and promiſe, that in due time he will ſtirre them up effectually, and make theſe arguments and motives effectual upon them, as appeareth from the promiſes that are ſubjoyned: And therefore they who are not wrought upon by this mean, would conſider how deſperate that ſpeaks their condition to be. 3. In the practice of repentance, there would be a ſtop made in our ſinful courſes, conſidering whither they tend; and a turning home even to God, and a cloſing with him by faith, for that end; for, ſo much is imported in this exhortation, returne (which imports they ſhould go no further on in their former courſe, but ſhould come back, and that) to the Lord, and that they may do this, they ought to lay hold on God as their own by Covenant, and in Chriſt thy God. 4. When men conſider what they are, and what dignity is conferred upon them by God, it may make them aſhamed to lie ſtill in ſin without repentance; For, O Iſrael return, they who are Iſrael and exalted to be a peculiar people, ſhould be aſhamed not to obey this command. 5. It may invite ſinners to repentance, that God to whom they are invited, is the only fountain of all good to them that come to him; For, ſaith he, returne to J…hovah See Jer. 2.13. 6. It may alſo encourage to this exerciſe, that ſuch as turne to him, will finde that their ſin, and a long tract of judgements upon them, hath not made void a Covenant-intereſt in God; for, ſaith he, returne to thy God, that relation ſtands ſtill. 7. Such as do rightly believe an intereſt in God, will be kept from preſuming, and will be afraid to provoke him to forefault their right; For, ſo alſo doth the argument run, if be be thy God, then returne. 8. Sinne doth abaſe a people, and bring them down from their dignity, both in it ſelf, and in the ſad and miſerable effects that follow upon it; For, thou haſt fallen by thine iniquity. See Pſal. 106.43. 9. Such as are convinced of their ſad condition by ſin, will ſeriouſly think on repentance, and returning to God, who only can recover their loſt condition; And will be encouraged ſo to do, when they conſider that there is yet any hope for ſuch forlorne ones as they are; For, it is an argument, return to the Lord thy God, for thou haſt fallen. Thoughts of a fall will make them think of riſing, and coming to God who only can raiſe them up: and it ought to affect them, that ſuch an invitation and offer is given to them, who have fallen ſo foully.
Verſ. 2. Take with you words, and turn to the LORD, ſay unto him, Take away all iniquity, receive us graciouſly: ſo will we render the calves of our lips.
3. Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the work of our hands, Ye are our gods: for in thee the fatherleſſe findeth mercy.
Followeth a direction from God how to proſecute repentance, and what to ſay unto him when they turne to him. They are directed, 1. To pray for removal of ſin, and for gracious acceptance, or getting of good. 2. To engage themſelves to offer praiſe, and to renounce their former carnal and ſinful confidences. 3. To profeſſe their perſwaſion of Gods mercy to the needy and afflicted, as the ground of their prayer, and of their engagement unto God.
From the general direction, [Take with you words, and turne to the LORD, ſay unto him, &c.] Learn, 1. The Lord requireth that a penitent and turning people make much uſe of prayer, as the mean to remedie and finde eaſe of their grievances; Therefore doth he direct them here to that exerciſe. 2. The Lord requireth that not only a penitents inward man ſhould be exerciſed before God in prayer; but that he ſhould employ his mouth and words alſo, as a mean appointed for ſtirring up affections, and as a teſtimony of his devoting the whole man to the ſervice of God; Therefore doth he require that they bring words, and ſay to God. 3. Our words in prayer ought not be ſuch, nor ſo ordered as we pleaſe; but God is the preſcriber of our prayers, whoſe directions we are bound to follow; For, ſo much doth this direction given by him, teach. 4. It may be the condition of Gods humble and exerciſed people, that they cannot command their own diſpoſitions, nor get their hearts brought in frame before God; In which caſe, however he abhorre theſe who draw near him with their lips, when they remove their heart farre from him, Iſa. 29.13. yet they wo are ſenſible of the backwardneſſe of their heart, ought not to ſtay away becauſe of that, but ſhould come if it were but with words to God, to ſeek of him that he would give them more to bring unto him: So much may be gathered from this, Take with you words, albeit they could command no more. 5. Gods humble people may be alſo ſo perplexed and confounded, that they will not know what to ſpeak or ſay before him, till he come and guide them; So much alſo may be imported, in that God muſt teach them what to ſay, Take with you words. See Joſh. 7.8. Job 6.2, 3. 6. When the Lord intends good to a people, it is his uſual way to give them the ſpirit of ſupplication, and ſet them about prayer: And he is ſo willing to be reconciled with humbled ſinners, that he will furniſh them who want furniture to call on him; For, ſaith he, Take with you words, ſay unto the Lord, which is in effect a promiſe, that in due time he will furniſh repenting Iſrael with ſupplications to call on him. 7. Whatever weak endeavours in prayer, the Lord accept in his people; yet ſuch as would pray aright, ought to have their face toward God, and in their practice endeavour ſtill to be turning more and more to him; For, ſaith he, Take with you words, and turne to the Lord, ſay unto him.
From the firſt branch of the petition, [Take away all iniquity, wherein they pray for removal of ſin] Learn, 1. The true penitents care and ſolicitude is chiefly about ſin, how to be rid of it; Therefore they complain of it in the firſt place as the chief burden. And indeed where guilt remaines, the removing of calamities would not be in mercy, but would ſtill tend to worſe; and where ſin is pardoned, though calamities continue, yet they change their nature, and are bleſſed. 2. The zeale of true penitents is not partial, but ſtrikes againſt all ſin, greater or leſſer, more or leſſe beloved; For, they pray, take away all iniquity. 3. Men may be truly penitent for ſin, when yet they cannot get themſelves rid of it; yea, when a penitent is moſt convinced, he cannot remove either the guilt, or power, or penall effects of ſin, till God interpoſe; Therefore are they put to God with it, take away all iniquity 4. God is alſufficient to remove ſin, and will do ſo to the penitent, according to his promiſe. He will pardon the guilt of it, will ſubdue the power, and purge the pollution of it by degrees; till once for all he give a compleat victory, and he will remove the penall effects, or plagues that follow upon ſin, when he hath done his work by them, and when it is for the penitents good to want them; For, this direction to pray, take away all iniquity, doth not only import Gods power to do this, but is in effect a promiſe, that he will grant this ſuite, which himſelf puts in their mouth, as the following promiſes make clear.
From the ſecond branch of the petition, [and receive us graciouſly, or give good] Learn, 1. It is of Gods graciouſneſſe that the penitent ſinner is pardoned, and when ſin is pardoned, it is ſtill grace that receiveth the penitent; Therefore it is ſubjoyned according to the tranſlation, and receive us graciouſly. 2. Man is an empty creature of all good, and any good he hath is from God; So much doth the other reading teach, and give good. The word doth indeed ſignifie to take, or receive good; but being underſtood of God, it importeth to take it that he may give it, as a man taketh his gift in his hand, and then beſtoweth it. And it is moſt clear of Chriſt, who receiveth gifts or good things, that he may beſtow them upon men, as the Apoſtle, Epheſ 4.8. explaineth the ſame word of Pſal. 68.18. which is here uſed. 3. Till a people become penitent, and flee to God through Chriſt for the pardon of ſin, they cannot expect any good thing at Gods hand, or that any thing they get will be good unto them; Therefore it is ſubjoyned to the former ſuite, as following upon it, Take away all iniquity, and do good. 4. When a penitent hath fled to God through Chriſt for remiſſion of ſin, they may expect that then all Gods dealing toward them is good, and will tend to their good; For, when the firſt petition is granted, then will he hear this ſuite alſo, and do good.
From the firſt engagement, to offer praiſe, being heard in their requeſts, [ſo will we render the calves of our lips] Learn, 1. Praiſe offered up through Chriſt, from an humble heart, is the ſubſtance of the ceremony of thank-offerings; Therefore is it called the calves of our lips, as being the ſubſtance of theſe calves and other beaſts that were offered up. See Pſal. 69.30, 31. Heb. 13.15. 2. Gods hearing and reſpecting of penitents layeth upon them an obligation to praiſe, and they ought to entertain their good condition by ſuch an exerciſe; For, ſay they, ſo will we render the calves of our lips. 3. When people in their low condition have an inclination to praiſe, and to glorifie God by mercies when they ſhall receive them, it is an argument that God will hear and grant; For, ſo are they taught to plead, Take away all iniquity, &c. ſo will we render, &c. See Pſal. 9.13, 14. 4. As men muſt employ their tongue as their glory, as well as their heart in Gods praiſe; ſo they who make conſcience of praiſe, will eſteem but meanly of their performance before God, as being but the poor fruit of their lips, when it is at the beſt; for theſe cauſes do they call it the calves of our lips.
From the ſecond engagement, [Aſhur ſhall not ſave us &c.] wherein they renounce carnal confidences in forreigne helps, under the name of Aſhur; and in military preparations, under the name of horſes, (of which, See Iſa. 31.1. and do renounce Idols, both as an argument of hearing, and an obligation being heard; Learn, 1. The zeal of penitents, though it be univerſal and impartial, yet it will be eſpecially bent againſt particular ſins, ſuch as they have been moſt addicted unto and guilty of; ſo much appeareth in their reſolving againſt theſe courſes, which had ſo oft miſled them. 2. Praiſe muſt be joyned with new obedience, and a thankful ſenſe of Gods mercies will excite men thereunto; Therefore is it ſubjoyned to the former engagement, Aſhur ſhall not ſave us, &c. 3. Men are naturally endleſſe in falſe refuges, when they renounce God; For they run to Aſhur, multiply horſes, and ſay to the work of their hands, Ye are our gods. 4. All theſe are but vain confidences when theſe who lean to them have moſt need; And a penitent will ſee them to be ſo, and renounce them as ſuch; For, they engage themſelves to renounce all of them, neither to ſeek nor expect ſafety from Aſhur, or confederacies with heathen and profane Nations, nor to rely upon horſes or military preparations, nor to put Idols in the room of the true God, but that they will reject them, never to be looked on any more.
From the reaſon of their prayer and ſeeking to God, renouncing all other confidences, [for in thee the fatherleſſe findeth mercy.] Learn, 1. It is the Churches lot to be very deſolate and Orphan-like in the world; For, they are driven to look to the lot of the fatherleſſe. The cruelty of men puts them oft-times in this condition, and God permits it to be ſo, that they may be fitted for mercy. 2. Gods compaſſion and the ſweet manifeſtations thereof, are eſpecially reſerved for the time of his … low condition, and their greateſt need; For, as it is of general verity, that God hath a tender reſpect to Orphans; ſo when his Church is low, ſhe hath cauſe to look that in him the fatherleſſe will finde mercy. 3. The confidence of Gods reſpect to his humble people, would be cheriſhed by the needy and penitent, to encourage them to come to him, and call upon him; For, it is a reaſon why they thus come to God, for in thee the fatherleſſe findeth mercy: wherein they are directed to have, and profeſſe their truſt in him. 4 Such as would comfortably lay hold on God in their need, ought to make mercy their claime; Which as it is let out to the unworthy, and ſuch as do deſerve ill: So the faith and apprehenſion of it may ſweeten their thought and meditation on all his other attributes unto them; Therefore albeit they be in an Orphan-condition, yet that which they look to is only mercy. 5. Such as do apprehend and believe the mercy of God toward his needy people, will renounce all carnal and ſinful confidences; as knowing that God is alſufficient of himſelf, and that he will not have any communion with Idols, nor will he help them who look to any refuge beſide him: Therefore alſo is this a reaſon why they renounce their former courſes, for in thee the fatherleſſe findeth mercy.
Verſ. 4. I will heale their back-ſliding, I will love them frerly: for mine anger is turned away from him.
Followeth Gods anſwer to this prayer which he will put in the mouth of converted Iſrael; wherein he removes and anſwers all their doubts, in ſeveral promiſes. And firſt, for the matter of iniquity, (for the removal of which they had prayed,) he promiſeth to heal their back-ſliding, in its guilt, pollution, and effects, (though the laſt of theſe be more expreſſely ſpoken to in the following promiſes:) And that he will do this for them, out of his own free love to them; from whence alſo it is, that he turnes away his juſtly manifeſted anger, and is pacified toward them. Whence learn, 1. Gods giving of a ſpirit of prayer, is a ſure pledge of a good anſwer; for, what he directed them to ſeek, v. 2. now he grants. See Rom. 8.26, 27. 2. The great ſin of the Church, is Apoſtaſie and defection from her profeſſions, reſolutions and yokes which ſhe hath taken on, and ſubmitted unto; For, it is back-ſliding, or turning away. 3. Albeit they had prayed againſt all iniquity, v. 2. yet now he mentions only back-ſliding; partly, becauſe Apoſtaſie hath a complex of many ſins and provocations in it; and partly, to teach, that if the worſt of ills do not hinder Gods help, nor are above his cure, far leſſe will ſmaller ſins ſtand in his way. 4. Sin doth bring a wound and ſickneſſe upon the ſinner; It is a loathſome diſeaſe which debilitateth ſtrength, cauſeth paine and anguiſh, if the ſinner were ſenſible; and being continued in, it tendeth to death; For, back-ſliding muſt be healed. 5. The wound of ſin is above the ſinners own cure, till God take him in hand; For, it is God who muſt heal back-ſliding. 6. Apoſtaſie requireth not only the power of God to cure it, and to reclaime the ſinner from his wandering, and eſtabliſh him being reclaimed; But it requireth alſo no ſmall art, and a Phyſicians hand to recover it; And ſo to launce the ſore, as the back-ſlider may ſee the evil of his way, and not be ſecure or preſumptuous though God recover him; and yet ſo to ſupport the patient with cordials and encouragements, as a ſight of his caſe make him not heartleſſe, and drive him further away; For, the word imports to play the skilful Phyſician in healing back-ſliding. 7. God is an able and skilful Phyſician for ſuch diſeaſes; and to the penitent he will give a proof of his skill in curing back-ſliding; the guilt of it, by a pardon; the pollution and power of it, by ſanctification, and putting his fear in their heart, Jer. 32.40. the anguiſh and pain of it, by giving them his peace; and the effects thereof, by removing judgements in his time and way; For it is his expreſſe promiſe, I will heal their back-ſliding. 8. Such as are truly convinced and penitent, will ſee no worth in themſelves, wherefore God ſhould do them any good; But the more penitent they are, the more will they ſee the need of free-love; Therefore do they need this promiſe, I will love them freely, to ſecure all other promiſes unto them. 9. As the love of God is the great encouragement of the humble ſinner, and the fountain of Gods bounty toward him; So it is his great advantage, that this love is free in it ſelf, and in its effects, as being the love of an alſufficient God, who needs not, nor can be hired by the creature: So that no objection of worthleſſeneſſe in the creature, can hinder him to look for that which is free; Therefore it is held out for their encouragement, I will love them freely, ingenuouſly, without guile, and liberally, as it beſeemeth a rich and infinit God to communicate himſelfe. 10. Where ſin is unrepented of, there is anger from the Lord which ſhould be chiefly looked to and laid to heart in afflictions; for, ſo is imported, that anger had been upon them, under which all their afflictions are comprehended. 11. The Lords former diſpleaſure manifeſted in ſad effects, will not hinder the manifeſtation of his free-love to the penitent; and upon repentance, anger will be turned away out of every lot by Gods free-love: Therefore it is ſubjoyned, for mine anger is turned away from him; where he giveth this both as an evidence and aſſurance of his love toward them, becauſe the controverſie is now ended; and therefore they need not doubt of his love. 12. Iſrael, to whom theſe promiſes are made, is ſometime ſpoken of in the plurall number, them; ſometime in the ſingular number, to him; not only becauſe a People or Nation, is ſometime ſpoken of collectively, as one, and ſometime diſtributively, as many: But further it may teach, that what God is to one, he will be alſo to all penitents; and his favour to a penitent Church, gives ample ground of encouragement to every particular penitent; yea, in his turning away of his anger from a Church, he will have a particular reſpect to the grievances that every one have endured, to ſee them richly recompenced.
Verſ. 5. I will be as the dew unto Iſrael: he ſhall grow as the lilly, and caſt forth his roots as Lebanon.
6. His branches ſhall ſpread, and his beauty ſhall be as the olive-tree, and his ſmell as Lebanon.
In the next place, God anſwers their ſuite concerning doing of them good, and receiving of them graciouſly. And firſt, he promiſeth, through the influence of his grace and bleſſing, to make them flouriſh, as flowers and trees of all kindes do by dew and rain. What this may point at of the temporal proſperity of Iſrael, and their being ſo rooted and fixed in it, as no oppoſition ſhall prevaile againſt them, I leave to the Lord by his performance to expound. But certainly it holds out the flouriſhing, beautifull and ſure eſtate of the Church of converted Iſrael, and the bleſſed condition of the converted among them, (who will be very many) in their ſpiritual eſtate. Whence learn, 1. God can eaſily when he pleaſeth, alter the diſconſolate and deſolate eſtate of a Church, or particular perſons; For, all theſe promiſes are oppoſite to former curſes denounced againſt them, (as, ch. 9.16. and 13.15. and elſe-where) which now he promiſeth to turn into contrary bleſſings. 2. God anſwereth the prayers of his needy people richly, and ſo as may commend his love and fulneſſe; for, in anſwer to their ſhort petition, do good, all theſe promiſes are made. His knowledge of our caſe, and his love to us, is infinitly beyond any skill or love that is in our ſelves. See Epheſ. 3.20. 3. Iſrael will yet be made to revive and flouriſh, and Gods bleſſing will make that Nation not only become a Church, but proſper in that ſtate; For, this promiſe is expreſſely made concerning them, who have now ſo long time layn under the ſad effects of the formerly denounced threatenings. 4. As all the proſperity of a Church or particular perſons, floweth from divine influence and bleſſing, and ſo they have nothing to boaſt of in themſelves; So a penitent and pardoned people may expect that God will make them to revive and flouriſh through his bleſſing; For, unto Iſrael, unto whom the former promiſe is made, v. 4. it is likewiſe added, I will be as the dew to Iſrael, to make him fruitful and flouriſhing, as trees and flowers are through dew and rain. 5. Such is the compleat and perfect bleſſedneſſe of a people or perſon who abides under the drop of Gods influence and grace, that no one ſimilitude can expreſſe it; Therefore are ſo many conjoyned here, becauſe no one of them could ſet it out fully; for, a lilly, though it ſet out their amiable condition, by its beautifulneſſe, yet it is but fading, and ſo comes ſhort; and this want muſt be made up by another ſimilitude of caſting forth his roots as Lebanon, or, taking deep root, as trees do there, that ſo they may endure: Again, though the trees of Lebanon, which have deep roots, may point out their ſtable condition with their beauty, yet poſſibly rooted trees may not grow up; therefore another ſimilitude is requiſite, his branches ſhall ſpread. And becauſe ſuch as have abundance of branches and leaves, may not be fruitful, nor ſtill green; Therefore it is added, his beauty ſhall be as the olive-tree, which is fruitful and ſtill green, Jer. 11.16. And becauſe the fruit of the Olive hath not a pleaſant ſavour; therefore it is ſubjoyned, his ſmell ſhall be as Lebanon, where variety of trees and flowers caſt a fragrant ſmell. In a word, to be under the influence of Gods grace and favour, maketh compleatly bleſſed. 6. In particular, theſe ſimilitudes pointing out the bleſſed condition of the Church of converted Iſrael, and of the Elect among them, may teach, 1. God by his grace and bleſſing can make his Church and people ſingularly beautiful and pleaſan…; For, they ſhall grow as the lilly, which ſurpaſſed the glory of Solomon, Matth. 6.28, 29. 2. Beauty or apparent excellency▪ is little worth, unleſſe there be ſome root of ſtability, which God only can effectuate; Therefore it is added, and caſt forth his roots as Lebanon. See Matth. 13.20, 21. 3. No pretext of rootedneſſe, ſobriety or ſtability, ſhould hinder the viſible appearance of the fruits of grace; but where God works the one, he worketh the other alſo; for, it is ſubjoyned, his branches ſhall ſpread. 4. The viſible appearances of the grace of God in people muſt not conſiſt in oſtentation or empty ſhewes; but in reall and green fruits; For, his beauty ſhall be as the olive-tree. 5. The Church and people of God would alſo ſo endeavour to be fruitful, as that they ſtudy to be ſavoury, and to have their way not only accepted of God, but gaining alſo upon others; for, this cloſeth all, his ſmell ſhall be as Lebanon, which is refreſhful and alluring to them who finde it. 6. Albeit theſe things be the duty of Gods people to endeavour them; yet they are alſo Gods promiſe, who undertakes to make them ſuch, in the faith whereof we ought to ſet about the duty; For, all theſe are promiſes made to Iſrael.
Ver. 7. They that dwell under his ſhadow, ſhall returne: they ſhall revive as the corne, and grow as the vine, the ſent thereof ſhall be as the wine of Lebanon.
Next, the Lord promiſeth that not only ſhall they proſper, but others ſhall joyne themſelves unto them, and that their ſhadow ſhall be vivifick and enlivening, to make theſe who joyne, fruitful and ſavoury. Whence learn, 1. The Church of Iſrael, when they ſhall turn to the Lord, and taſte of his bounty, will be the occaſion & inſtruments of bringing in many to God; For, there will be who dwell under his ſhadow, that is, Iſraels, (repreſented by a goodly tree with many boughs,) or Gods ſhadow who dwells in Iſrael See Rom. 11.15. 2. The Church, or Chriſt dwelling in it, is the only ſafe and refreſhful ſhadow, for men to reſt under in an evill world: For, they dwell there as under a ſhadow. See Cant. 2.3. Iſa 4.5. and 32 2. 3. They who are under the ſhadow of the Church, and enjoy the influence of Gods bleſſing on her, will be made fruitful, and recover out of their dead and frozen conditions wherein they lay before: For, They that dwell under his ſhadow, ſhall return: that is, not ſo much ſhall they return who fled from him, when that tree was cut down, as that they ſhall recover and revive, as corne doth after it dieth in the ground, and ſo the word often ſignifieth to be reſtored and recreated, and ſo it is after explained, they ſhall revive, &c. 4. No afflictions or improbabilitie, will hinder their riches in fruitfulneſſe, who joyne with the Church of Chriſt; but as one grain of corne ſown, and dead in the earth, bringeth forth many; and one pruned ſtick of a vine bringeth forth many cluſters, and every cluſter many grapes, ſo will their caſe be: For, they ſhall revive as the corne, and grow as the vine. 5. To be fruitful under the Churches ſhadow, is very ſavoury and acceptable, both to God and men: For, the ſent thereof ſhall be as the wine of Lebanon.
Ver. 8. Ephraim ſhall ſay, What have I to do any more with Idols? I have heard him, and obſerved him: I am like a green fir-tree, from me is thy fruit found.
The firſt part of this v. as it is in the Original, ſeemeth to be the Lords ſpeech, poſing Ephraim what need he had of Idols, to help him to do them good? ſince he is able and willing to do all to them that is here mentioned in the end of the v. The tranſlatours with many others, take it as Ephraims ſpeech. But both may well go together; and ſo the v. is a confirmation and amplification of the former promiſes; ſhewing that God by doing theſe things to them, will convince them of the uſeleſſeneſſe of Idols; and make them who began to renounce them, v. 3. grow yet more in deteſtation of them, conſidering that God is ready to hear, obſerve, protect and bleſſe, and make them fruitfull. Whence learn, 1. When God takes his people in hand, he can ſoon let them ſee the vanity and uſeleſſeneſſe of Idols, conſidering what he is; For, ſaith he, Ephraim, what have I to do any more with Idols? or, what need is there, thou ſhouldſt have recourſe to them, when I deal ſo well with thee? 2. As repentance ought ſtill to be on the growing hand; ſo the more a people taſte of Gods goodneſſe, they will loath their former wayes the more, and will be ſenſible of their too long continuance in them: For, ſo do the words, as they are in the tranſlation, teach; when God ſhall deal thus with Ephraim, as is promiſed, then Ephraim ſhall ſay, What have I to do any more (having too long continued in another opinion) with Idols? 3. As God is the hearer of his peoples prayers; ſo this is a ſpecial mean to convince them of the excellency of God above Idols. They who pray much, and get proofes of Gods hearing, will eaſily ſee the emptineſſe of all things and courſes, in compariſon of God; for, this is one proof, I have heard him, and therefore may the Lord poſe Ephraim; and he ſhould ſay, what have I to do any more with Idols? 4. The Lord doth not only encourage his people to cloſe with him only, by hearing of their prayer; but by his obſerving of them, that is, by turning his face, being now reconciled toward them, by his tender eye and care upon them and their condition, Pſal. 121.4, 5. And (which followeth upon the former) by his doing for them, above what they aske, even all that he ſeeth them to need; I have obſerved him, ſaith he, and that is another argument. 5. As Saints in returning from ſinful courſes, may meet with many ſcorching blaſts; So in God there is ſufficient protection againſt them, to keep his people from miſſing Idols; for, it is another confirmation, I am like a green fir-tree, which being fruitleſſe, ſpends it ſelf in perpetual greenneſſe, and ſo is a refreſhful ſhadow. 6. The Lord is alſo unto his people, a fountain and ſpring of bleſſings, which other refuges cannot give, and he will make them fruitful in every good word and work; for it is another encouragement and confirmation in their reſolution of renouncing Idols, from me is thy fruit found, which is to be underſtood not only of bleſſings poured out upon them, which come only from God, without whom they would be barren: but of their fruitfulneſſe in duty, which as it is their duty, ſo it is his promiſe: And as he aſcribes it to them in his free rewarding of it; ſo they are bound to make uſe of him through faith, for enabling to it, and to aſcribe it all to him, by ſelf-denial, (both when they go about it, and when it is done) and by praiſe.
Verſ. 9. Who is wiſe, and he ſhall underſtand theſe things? prudent, and he ſhall know them? for the wayes of the LORD are right, and the juſt ſhall walk in them: but the tranſgreſſours ſhall fall therein.
The Prophet ſubjoynes a concluſion to the whole Prophecy: where, by the wayes of the Lord, we are to underſtand not only the directions preſcribed by him for us to walk by, but that generally it relates to his whole preceding doctrine, both concerning mans duty, and Gods diſpenſations in threatenings and promiſes, judgements and mercies; Theſe he invites all who would prove themſelves to be wiſe indeed, ſeriouſly to conſider, and draw them to uſe and practice; as being right and ſtreight in themſelves, and ſuch as godly men will walk in, though the wicked fall and come to ruine by them. Whence learn, 1. When the Lord takes pains to inculcate divine doctrine by his ſervants, it is our part not to let it be loſt, through want of application and uſe-making; for, this is the ſcope of this concluſion. 2. The uſe that ſhould be made of divine Doctrine, is not only ſimply to take up duty and diſpenſations; but prudently and practically to ponder and conſider of what moment they are to our eternal well and wo, what is called for at our hand, and how neceſſary and important it is that we give obedience; for, ſo much is implied in this underſtanding and knowing theſe things. 3. However men do pretend to much policy and prudence in their ſleighting of God, and his minde and will, both in duty and diſpenſations; yet it is only true wiſdome that leads men to the Word to take up duty, and Gods minde in his dealing, and ſeriouſly to ponder on them as becometh; And for the right performance hereof, there is a gift of wiſdome requiſite, even the opening of the eyes of our underſtanding to ſee the marvells of the Law, and for taking up what his Word ſaith in every condition, and under every diſpenſation; For, the wiſe and prudent ſhall underſtand and know theſe things, as he hath publiſhed them from the Lord by his Miſtery in the former Doctrine. 4. This divine and true wiſdome will be found very rare, even in the Church, the moſt part living by their ſenſe, paſſion, will, or carnal reaſon, not regarding duties as they are enjoyned in the Word, nor laying weight on promiſes or threatenings, nor looking on diſpenſations as they are expounded in the Word; For, who is wiſe and prudent? ſaith he, which is not only an excitation to all to ſeek after it, but a regrate, that ſo few did minde it, or attain to it. 5. However carnal men do condemne, and load the wayes of God (in preſcribing duty, or in his diſpenſations) with prejudices; yet they are all right and ſtreight, and not to be quarrelled; as being his who may preſcribe what he will, and give the Law to the creatures, and not they to themſelves; and may do what he pleaſeth, and not according as men would limit him: and his wayes being ſuch as tend to the good of ſuch as obey the command, and walk as beſeemeth under diſpenſations; for, the wayes of the Lord (wherein he enjoyneth us to walk, and wherein he walks toward us) are right. 6. However many will not ſubmit to this verdict of Gods wayes; yet he will not want witneſſes to juſtifie him and his wayes, by walking in the way of duty, whatever they meet with, and bearing out, and living under all diſpenſations, and that not for a fit only, but conſtantly and uniformely; For, the juſt ſhall walk in them. See Job 17.8, 9. Such as would thus glorifie God, muſt firſt be juſt and righteous by fleeing to Chriſt for renovation of their nature, that they may have a principle of new obedience; and for daily influence, to carry them on in obedience; and for peace and reconciliation with God through him, that this may be an encouragement to obedience, and may guard their hearts againſt ſad diſpenſations: They muſt alſo ſtudy to be ſingle and ſincere, that unſoundneſſe and by-reſpects do not turne them out of the way; For, they are the firſt, in both theſe reſpects, who ſhall walk in them. 8. Such as inſtead of walking, do ſtumble at duty, accounting of every moat in the way as if it were a mountain, and are offended with diſpenſations when they are not ſuch as they would; they do prove themſelves to be wicked tranſgreſſours, and any ſtumbling they have, is a plague upon them, and a preſage of moe neck-breaks they have to meet with, both by their own further ſinful ſtumbling, and by Gods breaking of them in pieces in due time: For, but the tranſſours ſhall fall therein, by their own ſinful ſtumbling at Gods Word and dealing, Luk. 2.34. 1 Pet. 2.8. and by Gods cauſing them to fall in end, and come to miſerable ruine.
Joel. THE ARGUMENT.
THE time wherein this Prophet lived, and exerciſed his function, is not ſpecified here, nor any where elſe in Scripture: Nor can it certainly be determined when that ſtroak of famine ſpoken of by him, was inflicted. That in the dayes of Jehoſhaphat, which came upon Iſrael under Joram, according to the prediction of Eliſha, 2 Kings 8.1. cannot be it; For here there is no word of Iſrael, but only of Judah. And upon the ſame ground it can hardly be conceived to be that which Amos ſpa… of, as came upon Iſrael, Am. 4.6, 7, 8, 9. And therefore it may more probably be conceived to relate to that famine under Joſiah, Jer 14.1, 2, &c. However it be, this may ſuffice us; that as the Lord in wiſdome points at the time of the Prophets their exerciſing of their calling, when the Prophecy could not be ſo well underſtood without the knowledge of the Hiſtory of that time; So in this Prophet the determination of that queſtion is not ſo needful, ſeeing the purpoſe may be underſtood without it: For, in ſumme, he denounceth and pointeth out a grievous famine to come upon Judah; exhorting them to make right uſe of it, by repenting and turning to God; and ſubjoyning many promiſes for encouragement of the penitent, both concerning their deliverance from that preſent rod, and concerning the ſpirituall benefits of the Kingome of Chriſt, and their recollection and reſtitution under the Goſpel.