Exposition of the 12 Small Prophets, Joel · Chapter 1
CHAP. I.
IN this Chapter, (after the Inſcription, v. 1.) Firſt, the Prophet propounds and deſcribes the anger of God which was manifeſted, or ſhortly to be manifeſted in a terrible judgement of famine: He propoundeth it, and that as ſingular and to be obſerved, v. 2, 3, 4. and then he deſcribeth and amplifieth it, from ſeveral effects, to affect them the more: as namely, that the ſcarcity ſhould be ſuch, as ſhould make drunkards to howl and weep, v. 5, 6, 7. that want of publick ſervices, ſhould be matter of bitter lamentation, v. 8, 9. that the deſolate face of the land ſhall be a ſad ſight, v. 10. and that the Husbandmen ſhould be diſappointed of their hopes, and of the fruits of their labours, v. 11, 12. Secondly, the Prophet preſcribes the right uſe, and true remedie of this calamity, which is, that they ſhould humble themſelves before God, and deprecate his anger; and therefore, he exhorts the Prieſts to obſerve private faſts, v. 13. and to call the body of the land to a publick humiliation, that they may call on God, v. 14. conſidering that that dreadful day was near at hand, v. 15. that their meat and ſacred ſolemnities were to be cut off, v. 16. that it was but loſt labour to ſowe, v. 17. that beaſts and herds were made to groan out their life, v. 18. and that the Prophet behoved to cry to God about it, when he looked upon the deſolate condition of the fields, and how the beaſts were put to cry to God, v. 19, 20.
Verſe 1. THe Word of the LORD that came to Joel the ſonne of Pethuel.
This Inſcription, wherein the meſſenger is deſigned, and the authority of his meſſage aſſerted, teacheth, 1. What Gods ſervants deliver in his Name is not their own, but ſhould be looked on as Gods Word; for, it was the Word of the Lord that came to Joel. He did not ſeigne this, nor is it leſſe the Word of God, that God ſent it by a weak man. 2. The minde of God is not to be ſought nor enquired after in the fanatick revelations of wilde ſpirits; but in what he hath mediately delivered to the Church by his extraordinary officers, and hath regiſtrate in his Word; for, the Word of the Lord came to Joel the ſonne of Pethuel, and by his Miniſtery to the Church in all ages. 3. It is Gods great mercy toward his Church, that when ſtroaks are on, or coming on them, he leaveth them not without his Word, which may expound his dealing toward them, and direct them how to carry under it; for, in or about the time of this ſad ſtroak, the Word of the Lord came to Joel; See, Pſal. 94.12. 4. The Lords ſending diverſity of meſſengers, either at the ſame time, or after other, (as here Joel is after many others, and it may be with others, and others alſo coming after him) doth not only teach the alſufficiency of God, to furniſh many inſtruments, and to raiſe up inſtruments to fill their room, who are removed; but it tends alſo to confirme the doctrine, which is teſtified by ſo many witneſſes, and to convince the Church of obſtinacy and incurableneſſe if ſhe contemn them, and be not prevailed with by ſuch variety of tempers and inſtruments. See, Matth. 11.16, 17, 18, 19.
Ver. 2. Heare this, ye old men, and give care, all ye inhabitants of the land: Hath this beene in your dayes, or even in the dayes, of your fathers?
3. Tell ye your children of it; and let your children tell their children, and their children another generation.
4. That which the palmer worme hath left, hath the locust eaten; and that which the locuſt hath left, hath the cankerworm eaten; and that which the cankerworme hath left, hath the caterpiller eaten.
The Prophet doth here propound this terrible judgement, inflicted by the means of ſmall inſects, or devouring vermine, who coming in great multitudes one kinde after another, did devoure the fruits of the ground, ſo as little was left for man and beaſts. This he doth not propound nakedly, but as ſingular, and to be obſerved as ſuch; it was ſo ſingular, that none of the eldeſt in Judah, either by themſelves, or by report from their Progenitours, had ever known the like; and their poſterity even to the fourth generation ſhould never ſee the like, but as the hiſtory of it ſhould come to after ages, they ſhould think upon it as a prodigious judgement. For clearing of this a little, Conſider, …. Albeit theſe inſects be only named here as the cauſe of their famine; yet it ſeemeth alſo, that either before, or with, or after them, there was rotting unſeaſonable raines in ſeed-time, v. 17. and a drought likewiſe cauſing it, which is expreſſed under the name of withering, v. 12. and of fire, v. 19, 20. which that it cannot be underſtood only of theſe creatures devouring all, as fire doth, is clear from v. 20. where it is, the rivers of water are dried up. 2. It is not neceſſary for us peremptorily to determine whether the Prophet ſpeak of this as a judgement already lying on, or ſhortly to be inflicted; ſeeing it is uſual with the Prophets to ſet out approaching judgements, as if they were preſent, and it is certain that ſome of theſe (at leaſt) were only near and at hand, v. 15. 3. As for the continuance of theſe plagues, it is certain they laſted for ſome ſucceſſive yeares, chap. 2.25. but it is neither ſafe nor needful to determine, whether the firſt came and ſpoiled one year, and the ſecond the next year, ſpoillng what had been reſerved the former yeare, and ſo on for four yeares; or whether in every one of the yeares they came all, every one after another. It is likewiſe needleſſe to determine, whether the drought was a new plague, after theſe were over, or was ſent with them or before them. 4. The ſetting out of this ſtroak as ſingular, doth nothing contradict what is ſaid of the plague of locuſts on Egypt as ſingular, Exod. 10.14. for that on Egypt was ſingular for the great number of one kinde of inſects, and their doing ſo much in ſo ſhort a time; but this is ſingular for the great numbers of divers kindes, ſucceeding one another, and their continuing ſo long to be a ſcourge. Doct. 1. When men become incorrigible, and ſin ripens to an height, then the Lord will reprove and plead againſt it by judgements, and not by his Word only; for, whereas the method of other Prophets is, firſt to reprove ſin, then to threaten for it, and then to ſubjoyne exhortations to repentance with encouragements and promiſes; This Prophet doth at firſt point out their ſin and guilt as to be read in viſible judgements. 2. Famine is one of the rods whereby the Lord pleads againſt his Church for her ſin, and ſtrippes her of abuſed mercies, and of tentations to wantonneſſe and rebellion; for, ſuch is his rod here. 3. God can, when he pleaſeth, arme very mean and contemptible creatures to execute his judgements, and particularly to deprive man of the fruits of the ground; for, here he ſends out the palmer-worme, the locuſt, the cauker-worm, and caterpillar, and they eat up all, It were a needleſſe labour to deſcribe every one of theſe little creatures, and ſhew the difference of each of them from another, it being ſufficient in general to know that they were ſuch as Gods Omnipotency ſhined in doing ſo great things by them, accordding to the threatenings of his Law, Deut. 28.38, 39, 42. 4. As God hath ſtill one ſcourge after another, wherewith to plague a ſinful and incorrigible people, who will not repent, but think to eſcape with the plagues that have come on them, Lev. 26, 18, 21, &c. So it ſpeaks ſad things when one calamity ſtints not the controverſie, but he purſueth ſtill with one judgement after another, and with breach upon breach; for, ſo is it here, what one left another did eat up. See, Iſa. 9.12, 17, 21. 5. Albeit the Lord in every age be teſtifying his diſpleaſure againſt ſin, yet at ſome times, and when ſin is come to a great height, he may make one age a remarkable ſpectacle of juſtice, and bring judgements on them, the like whereof have not been in many generations; for, ſuch was his dealing with this generation, their fathers, paſt memory of man, rhad not ſeen the like, nor ſhould the like be ſeen for many generations to come. 6. Such diſpenſations ought to be eſpecially obſerved and remarked for uſe, and that not only by the preſent, but by ſucceeding generations, who alſo are not to let them die and weare out of memory; for, Heare this ye old men, and give eare all ye inhabitants of the land; Tell ye your children of it. It is mens duty to be wiſe obſervers of Gods judgements, eſpecially when they are ſingular; and ſuch as forget what hath been done on others, may be taught the ſame leſſon on their own expences; See, Pſ. 28.5. and 64.9. 7. Albeit the Lords ſingular judgements be very loud and ſpeaking, yet ſuch is mans natural dulneſſe and ſtupidity, his unprofitable aſtoniſhment (uſually) under the rod, and his forgetfulneſſe if once delivered from it, that he needs to be ſtirred up by the Word, to conſider or inculcate them on others; for, Joel is ſent out with this meſſage, Hear, and give eare, tell ye your children of it, &c. 8. Even men of greateſt age and experience have ſtill ſomewhat more to learn, while they are within time, eſpecially when their lot falleth in times of extraordinary diſpenſations, for old men are to obſerv & make uſe of this, as well as all the reſt of the inhabitants of the land. 9. It is the duty of Parents to be communicative of good and ſpiritual inſtructions to their children; and it is the duty of the preſent generation to tranſmit to poſterity the truth of God, and what they have found of him in their time: and for this end, they ought frequently to inculcate the remembrance of it upon their children, that they may do the like with their ſucceſſors; for, ſo is commanded here, Tell ye your children of it, and let your children tell their children; See, Gen. 18.18, 19. Deut. 6.7.
Ver. 5. Awake, ye drunkards, and weep: and howl all ye drinkers of wine, becauſe of the new wine, for it is cut off from your mouth.
6. For a nation is come up upon my land, ſtrong and without number, whoſe teeth are the teeth of a lion, and he hath the cheek-teeth of a great lion.
7. He hath laid my vine waſte: and barked my fig-tree: he hath made it clean bare, and caſt it away, the branches thereof are made white.
That this calamity may affect them the more, and ſtir them up to make right uſe of it, the Prophet to v. 13. inſiſts to amplifie it, and to ſet forth ſeveral effects thereof. The firſt effect is, that there ſhall be ſuch ſcarcity of wine, as ſhould make drunkards to howl and weep; for ſwarmes of theſe creatures (for their number and coming in troops compared to a Nation, as Prov. 30.25, 26.) ſhould invade the Lords land, and being armed with his diſpleaſure, ſhould without reſiſtance eat the fruits, and bark the trees, leaving only peeled branches meet to be caſt away, and ſo ſhould cauſe that ſcarcity to afflict the drunkards. Whence learn, 1. Weakeſt inſtruments being employed by God, and armed with his vengeance, will prove invincible and dreadful, and make great havock; for, this is a Nation whoſe teeth are the teeth of a lion, and he hath the cheek-teeth of a great lion, and therefore layeth the vine waſte, &c. without reſiſtance. Gods being a Party will make a ſmall ſcourge heavy, and his judgements executed even by ſuch will prove irreſiſtible. 2. As the ſmiting of the fruits of the ground is for mens ſin; ſo ſuch is the ſtupidity of men, that preſent ſtroaks will not do at them, ſo long as there is any hope of recovery, and till all probable ground of hope be cut off; therefore muſt not only the fruit be eaten, but the trees be made white with peeling, and meet to be caſt away to affect them; he hath laid my vine waſte, and barked my fig-tree, &c. 3. In intimating this judgement, the Lord (or the Prophet in his Name,) calleth the land, my land, and the trees, my vine, my fig-tree, to teach, 1. That intereſt in God, eſpecially if it be but in an external way, and by reaſon of viſible intereſt in priviledges, will not hold off deſerved ſtroaks; for, albeit all theſe were the Lords, becauſe the people were his, and he had given them the land, and all that was in it, and had a ſpecial reſpect to them, and to what was theirs; yet a Nation is come up upon my land, he hath laid my vine waſte, &c. 2. It doth aggreage the guilt of ſinners, that they do provoke him not to ſpare even what he hath intereſt in … for, it was their great ſin that made him ſmite his own land. 3. The greatneſſe alſo and ſeverity of Gods diſpleaſure againſt ſin, may be read in his purſuing it, even to the ſmiting of what is his; for, ſo much alſo is held out here. Doct. 4. As there are many men ſo groſſe, even in the viſible Church, as to live for no other end but to abuſe themſelves and the creatures by intemperance; ſo when the Lord ſends famine upon a land, he intends to plague ſuch in a ſpecial manner thereby; therefore are drunkards and drinkers of wine; firſt alarmed with this rod, for, not only is their ſin viſible in ſuch a rod, and ſo their guilt may make it bitter, but it will eſpecially afflict them who cannot endure want ſo well as others who have lived more ſoberly. 5. Albeit that drunkards do beſot themſelves, and do make themſelves a merry jovial life, yet God by famine can both rouze them up, and marre their mirth, Awake, ſaith he, weep and howl: and if they will not repent nor be ſenſible of their provocations, or of the want of Gods favour; he will cauſe their abuſe of the creatures, end in lamentation for want of occaſion to feed their luſts, and will make them howle in trouble, like beaſts, whom they reſembled in their converſation; Awake, ſaith he, weep and howl, becauſe of the new wine, for it is cut off from your mouth; The command doth not import any approbation of ſuch a carriage, but is only a prediction of what he ſhould drive them to by calamities.
Verſ. 8. Lament like a Virgin girded with ſackcloth for the husband of her youth.
9. The meat-offering and the drink-offering is cut off from the Houſe of the LORD: the Prieſts, the LORDS Miniſters mourn.
The ſecond effect of this ſtroak is, that it ſhall be matter of bitter lamentation, to ſee the interruption of the publick worſhip of God, through the want of offerings, and of the Prieſts maintenance, by reaſon of the ſcarcity, & to ſee the Lords Prieſts mourning, for both theſe cauſes. Whence learn, 1. The Lord is ſo ſevere an avenger of ſin, that he will not ſpare it, though the ſtroak ſhould reach even his own worſhip and ordinances; for, by this ſtroak for ſin, the meat-offering and the drink-offering is cut off from the Houſe of the Lord. Under theſe two all other ſacrifices and oblations are to be underſtood, which could not but be reſtrained when the beaſts were conſumed as well as the fruits of the ground, v. 18, 20. and theſe are named becauſe they were ſacrifices of praiſe and thankſgiving, and therefore the joyful dayes they had in offering them, are chiefly miſſed, as v. 16. 2. Calamities and judgements are then ſad, when they reach the Lords publick worſhip and ordinances, and (however it fare with men in their own caſe) do bring an interruption to them one way or other; for, it is to be lamented, when the meat-offering and drink-offering is cut off, and ſo there is no publick worſhip nor allowance for Prieſts to wait upon it. See, Zeph. 3.18. 3. Men ought to be ſo far from ſelfiſhneſſe, and minding their own things only in times of calamities, that they ſhould be moſt affected with the ſufferings that are on Gods intereſts; for, this conſideration calls them to lament like a virgin girded with ſackcloth for the husband of her youth, who being newly married, or betrothed only, (and therefore called a virgin) is deprived of him by death, and that in the time of her youth, when affections are more violent and ready to reſent croſſes. 4. As the Lord hath appointed and ſet apart officers to miniſter to him in his ſervice: and as it is their duty to be affected and mourn for the interruption of his ſervice; ſo it is a ſad token of anger, and matter of lamentation, when they are made to mourn for neglected ordinances, and want of livelihood and maintenance; The Prieſts, the Lords Miniſters mourn, holds forth both their office and duty▪ and is a reaſon of that lamentation, v. 8. It could not but be ſad to ſee them mourne, who otherwiſe were not allowed to mourn, even for matters of great concernment to themſelves, Lev. 10.6, 7. and 21.1, 2, 8. &c.
Verſ. 10. The field is waſted, the land mourneth; for the corne is waſted: the new wine is dried up, the oyle languiſheth.
A third effect of this ſtroak, (and another cauſe of the lamentation, v. 8.) is, that the land ſhall look with a deſolate and mournful countenance, being deſpoiled of corne, wine and oile, and that partly (as would appear from the words) by drought. Whence learn, 1. The earth when it is bleſſed of God with increaſe and variety of fruits, is a very pleaſant and refreſhful ſight; whereby, as it were, it rejoyceth in Gods bounty, and inviteth us to rejoyce in him, who maketh his creatures to ſmile on us, therefore it is ſaid to mourn, when theſe things are taken away; See, Pſal. 65.12, 13. 2. When ſinners will not mourn for ſin, it is righteous with God to reprove and puniſh that fault, by making the earth to mourn and look ſorrowful like under judgement; for, becauſe of their ſin it is, that the field is waſted, the land mourneth, &c. See, Jer. 12.11.
Ver. 11. Be ye aſhamed, O ye Husbandmen; howl, O ye vine-dreſſers, for the wheat and for the barley, becauſe the harveſt of the field is periſhed.
12. The vine is dried up, and the fig-tree languiſheth, the pomegranate-tree, the palme-tree alſo, and the apple-tree, even all the trees of the field are withered: becauſe joy is withered away from the ſons of men.
The fourth effect is, that the Husband-men and Vine-dreſſers ſhould be aſhamed, and diſappointed of their expectations, through the barrenneſſe of land and trees; yea, and the decaying and withering of all ſorts of trees; And ſo they ſhould be made to lament, and their joy (which was uſual in harveſt, Iſa. 9.3. and 16:10. Jer. 48.33.) ſhould ceaſe with the ceaſing of the fruit of their labours. Doct. 1. Albeit men are bound to labour for their daily bread; yet except God bleſſe, their labour will be in vaine, and their expectations by it, end in ſad diſappointments, and God is provoked ſo to deal with ſinners; For, Be ye aſhamed, O ye husband-men: howle, O ye vine-dreſſers, for the wheat, and for the barley, &c. ſheweth that the iſſue of their labours, ſhould be but ſhameful diſappointment and ſorrow: See Pſ. 127.2. Sinne doth procure great deſolation, and doth provoke God to deſtroy whatſoever is pleaſant or profitable to the ſinner, and leave him under confuſion and ſorrow; for, ſo much is imported in the firſt reaſon of their ſhame and howling, becauſe the harveſt of the field is periſhed. The vine is dried up, and the fig-tree languiſheth, the pomegranate-tree, the palme-tree alſo, and the apple-tree, even all the trees of the field are withered. See Pſ. 107.34. 3. Albeit men ordinarily count little of the mercy of their daily bread, and of the increaſe of their labours; yet the want of it would ſoon be felt as a ſad ſtroak, and will overturn much of their joy and chearfulneſſe; For, ſo much doth the other reaſon of their howling, (which is an effect of the former) import, Be aſhamed, and howle, becauſe joy is withered away from the ſons of men; that is, by the withering and decay of the occaſion of it, it alſo ceaſeth. 4. The matter of mens joy is Gods gift, to give or take it away as he pleaſeth; and whatever joy, warrantable or unlawful, men have about any thing beneath God, it is but uncertain and fading, and ought to be looked on as ſuch: For, here when God pleaſeth, he makes joy to wither away.
Ver. 13. Gird your ſelves, and lament ye Prieſts: howle ye miniſters of the Altar: come, lie all night in ſackcloth, ye miniſters of my God: for the meat-offering and the drink-offering is with-holden from the houſe of your God.
The people being thus ſtirred up to conſider their condition under this ſtroak; The Lord proceeds to preſcribe by the Prophet, the true remedy, and right uſe to be made of all this: which is, that all ſhould take with guilt, and humble themſelves before God, to deprecate his anger. And firſt, the Prieſts are exhorted to faſt and mourne in private, to fit them for obſerving a publick humiliation. Whence learn, 1. As men can do nothing rightly under calamities, till firſt they be ſenſible of them, and of the hand of God in them: So where there is a right ſenſe of trouble, it will be poured out to God in private and publick humiliations; So much doth the dependance of this purpoſe on the former, teach: When firſt they are made ſenſible of the ſtroak, now they are ſtirred up to pray and mourn. We come but ill ſpeed in prayer under trouble, either becauſe there is no ſenſe of the trouble to put us to prayer; or becauſe we let any ſenſe we have overwhelme us, and do not go to God with it. 2. As conſcience ought to be made by all, of private mourning and humiliation under calamities: So eſpecially by the Lords publick Meſſengers and Miniſters, whether we conſider their ſpecial dignity in being employed about holy things, or their obligation to be more ſenſible then others, (eſpecially where the ſtroak reacheth to Gods intereſts;) or their own peculiar guilt in drawing on the ſtroak; or, their obligation to be examples to others; or, the neceſſity they have to be ſtirred up themſelves, that ſo they may ſtirre up others; for theſe cauſes are the Prieſts, the miniſters of the Altar, (who attend upon the publick worſhip there) and the miniſters of God (devoted to him and to his ſervice) called to this duty. 3. Such as have faith of an intereſt in God, and (following upon that) affection to him, will not only be active in duty themſelves, but in ſtirring up others alſo in their ſtations; For, Joel preſſeth this upon them, as being miniſters of my God, where not only their relation calls for this duty, but his intereſt and affection ſets him on edge to ſtirre them up. 4. It is neceſſary for right humiliation, that peoples hearts be affected with the ſenſe of their caſe, and with contrition under it, and that they have much affection to God, that ſo they may be affected with the ſtroak as it lights upon what relates to him; For, it is required, they lament and howle; as an evidence of deep ſenſe and great contrition, and that they take up God as their own, your God. 5. It is alſo requiſite that they teſtifie their abject condition before the Lord, and renounce carnal delights, who would deale with him effectually under calamities: For, ſo much did their ſackcloth ſignifie, Gird your ſelves, (to wit, with ſackcloath, or, as the ſpeech will alſo ſignifie, ſet quickly and nimbly about this work. See 2 Kings 4.29. and 9.1.) lie in ſackcloath. Compare Jon. 3.8. 6. Such as are truly ſenſible of publick calamities, will finde the grief and burden of them come ſometimes betwixt them and their nights reſt; and eſpecially it will be ſo with faithful Miniſters; for, come lie all night in ſackcloth, ye miniſters of my God: And albeit this be a practice injoyned in their private mourning and humiliation; yet it is of general verity, that in all faſts, men ſhould not finde pleaſure, Iſa. 58.3. 7. Humiliations and Faſts would be obſerved and kept, eſpecially for publick cauſes; for, this is the cauſe of their ſorrow; for the meat-offering, and the drink-offering is with-holden from the houſe of your God.
Verſ. 14. Sanctifie ye a fast: call a ſolemne aſſembly: gather the Elders, and all the inhabitants of the land into the houſe of the LORD your God, and cry unto the LORD:
In the next place, the Prieſts are commanded to appoint a ſolemne and publick Faſt, that ſo all ranks of perſons, both Rulers and people, being called to the Temple, may ſolemnly poure out their prayers to God. Whence learn, 1. Private mourning and humiliation is not enough under publick calamities, but the…e ought alſo to be general Humiliations, by the ſolemn convening of all ranks, to mourn in a publick way; and Miniſters ought to be inſtrumental and active in ſetting this duty on foot: for, to them the charge is given, Sanctifie ye a faſt: call a ſolemne aſſembly: gather the Elders, and all the inhabitants of the land into the houſe of the Lord. 2. Faſts and Humiliations, eſpecially ſuch as are publick, would not be raſhly gone about, but with due preparation and upſtirring for ſo ſolemne a ſervice, for, ſaith he, Sanctifie a faſt: or, ſet apart ſome time, wherein to obſerve it, and prepare for it. 3. For the right diſcharge of ſuch a duty, it is requiſite that men be ſenſible of their former abuſe of mercies, and their not deſerving to have the uſe of them continued, & that they ſhake off whatever may impede their ſerious dealing with God, and do ſet about it in earneſt; For, ſo much is imported in this commanded abſtinence and faſting, and that this is not to be a work in the by, but they are to keep a ſolemn aſſembly, or as the word ſignifieth, a time of reſtraint from all other employments and diverſions, that they may ſeriouſly go about this work. 4. All theſe other ingredients of faſting, ſuch as ſetting apart ſome time, and convening in publick,) which are required in ſolemne humiliations, are but preparations to the great duty, which is ſerious and fervent prayer to God, wherein men ſhould expreſſe their inſtancy and earneſtneſſe, according to the greatneſſe of the diſtreſſe; Therefore it is ſubjoyned, and crie unto the Lord. 5. All other exerciſes of humiliation will not proſper in our hands, nor be acceptable unto God, unleſſe they be ſeaſoned and managed with faith and affection to God: Therefore are they commanded in performing this duty, to come into the houſe of the Lord your God, and there to cry.
Verſ. 15. Alas for the day: for the day of the LORD is at hand, and as a deſtruction from the Almighty ſhall it come.
All the people being thus excited, and called to mourn and cry to God; the Lord by his Prophet doth furniſh them, (not with a directory or pattern of prayer, but) with ſeveral arguments and motives to humiliation, which might excite them yet more to the duty; And ſo he deſcribes yet further the greatneſſe of the calamity, and their cauſe of mourning. Which he ſpeaks of partly as to come, and partly as lying on, (as was before marked on v 2, 3, 4. becauſe it may be, it was inflicted in part, and more was yet coming on: or though it were all to come, yet it is not unuſual in the Prophets, that they ſet out approaching judgements as if they were preſent, that ſo they may affect the more.
The firſt argument exciting them to humiliation and calling on God, is, that this doleful day of inflicting vengeance, wherein Omnipotency would make a great deſolation, was near at hand. Whence learn, 1. Albeit men ordinarily look lightly on trouble at a diſtance; yet it will make them tremble and cry alas, when it cometh on them: and the thought of this ſhould move them to repent in time; for, alas for the day importeth not only the Prophets ſenſe of it at a diſtance, but by this he would ſhew them that it will be their language when it cometh; & ſo uſeth it as an argument to perſwade them to repent. 2. The day of particular vengeance on impenitent ſinners, is the day of the Lord, not only becauſe he is the Author of that vengeance, and doth determine the time of inflicting it, whether ſinners will or not; but becauſe thereby he will manifeſt himſelf to be the Lord, even to them who would not acknowledge him otherwiſe; Therefore is this ſtroak to be inflicted, called the day of the Lord, The propinquity (and much more the preſence) of judgements ſhould be a preſſing argument of repentance; And it is the wiſdome of ſinners not to put an evil day far away, that ſo they may be ſtirred up to repent; Therefore doth he preſſe them with this, for the day of the Lord is at hand. 4. The Lord who is omnipotent, not only can bring on utter deſolation when he pleaſeth, and no creature-help can ward off his blow; But his ſinning people may expect that his ſtroak will be irreſiſtibly deſolating and waſting: And thoughts of this ſhould invite them to repent in time; for it is an argument of repentance, ſetting out Gods Omnipotency, and his ſeverity againſt them, as a deſtruction from the Almighty ſhall it come.
Verſ. 16. Is not the meat cut off before your eyes, yea, joy and gladneſſe from the houſe of our God.
The ſecond argument exciting to repentance, is, that unleſſe God ſpare, not only ſhall their meat be taken away by the famine; but the ſacrifices and publick worſhip alſo: And particularly, theſe ſolemnities of worſhip, wherein they uſed to rejoyce, as in their feaſts and peace-offerings. By meat here we are to underſtand, both their daily food, and their ſacrifices, which get this name, Mal. 1.7. And particularly their meat-offerings, (which were a kinde of thank-offerings,) wherein fine floure was offered, Lev. 2.1, &c. and which are called food or meat, Lev. 3.11. Ezek. 44.7. And ſo the latter part of the v. is but an amplification of the former, that the meat being cut off from the Houſe of God, joy and gladneſſe was alſo cut off from it. Doct. 1. When no other thing will invite ſinners to repentance, God can do it by with-holding very food from men, and by threatening to cut them off by want, who will not ſerve him; For, it is an argument to repentance that the meat is cut off. See Deut. 28.47, 48. 2. The interruption of the publick worſhip of God is large as ſad as the want of neceſſary food; conſidering that our intereſt in God as our God, is confirmed and avowed thereby; and that much joy and gladneſſe, which hath been found in and by theſe Ordinances, doth then ceaſe; Therefore is it joyned with the former argument, that the meat is cut off from the Houſe of God, and ſo joy and gladneſſe is cut off from the houſe of our God. See Job 23.12. Pſal. 42.4. 3. Whatever may be ſaid for mens not laying to heart judgements when they are far from them; yet it is undeniable madneſſe to lie ſtupid, when they are either imminent or incumbent; for, ſaith he, is not the meat cut off before our eyes, &c? and yet we will not cry to God. This it may be, was already true in part, or it was preſently to come to paſſe in a ſad manner.
Verſ. 17. The ſeed is rotten under their clods: the garners are laid deſolate: the barnes are broken down, for the corne is withered.
18. How do the beasts groan? the herds of cattel are perplexed, becauſe they have no paſture: yea, the flockes of ſheep are made deſolate.
The third argument is, that not only ſhould theſe inſects devour what was ſprung up, but it ſhould be to no purpoſe to ſowe, for the ſeed ſhould rot: And therefore there ſhould be no need of Garners and Barnes, ſeeing there ſhould no corne grow; or if any eſcaped that ſtroak, and came up, yet it ſhould wither. This rotting (as appeareth) proceeded from ſome unſeaſonable raines in ſeed-time; and then what eſcaped that ſtroak and grew up, was withered by the drought which followed; From whence alſo, (which is the fourth argument) it ſhould come to paſſe that beaſts and herds ſhould be in diſtreſſe, and groan out their life through want of paſture; yea, even the very flocks of ſheep, who uſe to ſeed on moſt dry and deſert places, ſhould ſuffer by this. Doct. 1. God hath many wayes and meanes whereby to plague man, and reach his contentments; and all of theſe concurring, are little enough to ſtir him up to repentance; For, here beſide the devouring creatures, he is alſo purſued with rotting unſeaſonable raines, and ſcorching drought. 2. God can plague mens mercies, either in the very bud, or when they are come a further length that he may diſappoint their hopes; And the concurrence of theſe diſpenſations, ought to invite to repentance: For, both are here as arguments perſwading to it, the ſeed is rotten under the clod, and the corne is withered 3. Such as make it their ſtudy, and place their happineſſe in having not only preſent means of ſubſiſtence, but in laying up great ſtore beſide them, (as, Luk. 12.18, 19.) may meet with a ſad diſappointment, becauſe of their ſin: For, the garners are laid deſolate: the barnes are broken down, as ſerving for no uſe in this time of ſcarſity. 4. God can eaſily reach any or all of his creatures, and is provoked to plague them, becauſe of mens ſins: For, it is an evidence of his Sovereigne power and providence, and of his controverſie againſt that people, that the beaſts groan, &c. 5. The deſtruction that comes upon the creatures, and their perplexities under want, ſhould invite ſinners (for whoſe cauſe they are plagued) to repentance: For, their groaning, perplexity, and deſolation is an argument, preſſing on Judah to cry to God.
Verſ. 19. O LORD to thee will I cry: for the fire hath devoured the paſtures of the wilderneſſe, and the flame hath burnt all the trees of the field.
20. The beaſts of the field cry alſo unto thee: for the rivers of waters are dried up, and the fire hath devoured the paſtures of the wilderneſſe.
The fifth argument is, that the Prophet foreſeeing, and laying this ſtroak to heart, could not but cry to God, conſidering how theſe inſects, or the drought, had like a fire conſumed all the paſtures, even in the deſerts; how the trees were burnt up; and how the beaſts were made to cry through want of drink and paſture. Whence learn, 1. They who invite others to mourne, would eſſay it themſelves, and Miniſters would be affected with the judgements which they denounce in Gods Name, that ſo their example may be a mean to affect others; Therefore the Prophet draweth an argument to repentance from his own practice, O Lord, to thee will I cry. 2. The Lords anger is a dreadfull party, and can eaſily conſume all creatures, to ruine the ſinner that will not repent; for, here it makes paſtures and trees be burnt up as with a fire, and drieth up rivers of waters. 3. As the cries of beaſts in their neceſſity, is expounded by God, as directed to him, Job 38.41. Pſal. 104.27, 28. & 147.9. that ſo he may much more encourage needy ſinners to come to him: So the diſtreſſe and perplexity of beaſts, ſhould ſtir us up to be ſenſible, and their cries to God in their kinde, when they are in want, ſhould make men aſhamed to lie behinde in their duty: for, ſaith the Prophet. O Lord, unto thee will I cry, becauſe the beaſts of the field cry alſo unto thee. 4. This ſmiting of all creatures by God, and their crying to him in ſtraits, may alſo teach us, what the alſufficiency of God is, from whom the ordinary and daily proviſion of all creatures cometh, and who can take it away, or reſtore it at his pleaſure. See Pſal. 104.27, 28. and 145.15.