CHAP. XIV. V.1-3. This chapter is very
Egypt, in order to resist, or pursue, or flee from their foes: that they would no more adore
different from the general tenor of the pre-as gods "the work of their own hands," or ex
ceding prophecy; and perhaps it was delivered after the reduction of Samaria, and the ruin of the kingdom of Israel. Some pious persons, or penitents, might be found among the scattered remnant, who would exceedingly need encouragement. Others might be brought to repentance by means of their afflictions: and such exhortations and promises imply predictions of future events to the nation of Israel and to the church of God.-Israel is here exhorted to "return unto the LORD." ( Marg . Ref . a.- Notes , 6:1–3. 12:3–6, v. 6. Is . 55:6,7.
Jer. 3:12-15. 4:1,2. 31:18-20.) JEHOVAH had always been known as their God; and they might expect all blessings from him by virtue of the covenant made with their fathers. ( Notes , Lev . 26:40-42.) They ought then to renounce their sins and idols, by true repentance, by faith in his mercy and grace through the promised Redeemer, and by diligently attending on his worship and service. Thus they would be recovered from that ruined state, into which they "had fallen by their iniquities" and idolatries. ( Marg .
Ref . b.- Note , 13:9.) In order to this, they must "take," not legal sacrifices, but "words" expressive of the desires of their hearts, and with them address the Lord. In
pect help from their idols: but that they would come to the Lord; believing him to be always ready to relieve the destitute, the friendless, the helpless, and unworthy. ( Marg . Ref . g-i. -Notes , 4-8, v . 8. 5:13,14. 7:11,12. 8:3-10. 10: 5,6. 12:1,2. Is . 30:2-7,15--17,20-22.30:1-3, 6,7. Jer. 2:33-37, υυ. 36,37.)- Fatherless . (3) Marg . Ref . k. -The whole forms an important description of the nature and effects of a sin- ner's conversion to God through Jesus Christ. (Note, 1 Thcs . 1:9,10.)
V. 4-8. These verses contain most pre- cious promises, to be performed in answer to the preceding prayers, whenever Israel should be excited to present them. ( Note , Ez . 36:37.) God would "heal Israel's backsliding," or their manifold apostacies and idolatries: he would recal them from their wanderings, pardon their guilt, subdue their evil propensities, speak peace to their consciences, renew their souls, and establish them in holiness: and all this would flow from his free unmerited mercy and favor. Thus he would shew that his righteous "anger was turned from them," and that he was perfectly reconciled. ( Marg . Ref . 1-n.- Notes , Is . 12:1-3. 43:22--25, v. 25. Jer. 3:20--25, υυ . 22,23. Mic. 7:18--20. Rom . 3:21
order to guide their prayers, the prophet shew---26. 2 Cor. 5:17--21. Eph . 2:4--10. Tit . 3:4
ed them what words suited their case. ( Marg . Ref. c.-Notes, Is . 63:15-19. 64: Matt . 6:9. Luke 11:1-4.) First they must entreat God "to take away all iniquity," conscious that they could neither expiate, nor subdue their sins; ( Notes , Matt . 1:20,21. John 1:29. Tit . 2: 14.) and beseech him to "receive them graciously;" to take them of his rich mercy into his family, and to confer on them all the blessings of salvation. Or, "take good;" that is, all good things, to bestow upon us. ( Marg . and Marg. Ref . d, e.- Notes , Ps . 68:18.
Eph . 4:710, v . 8.) Then with their lips they would proclaim his praise, and give him the whole || glory of their salvation; rendering him sacrifices of thanksgiving, far more acceptable than the calves of the stall. ( Note , Heb . 13:15,16, v . 15.) At the same time, they must renounce their former heathen alliances and idolatries, and every carnal confidence: and profess that they would no more have recourse to the Assyrians, or attempt to multiply horses from
--7.) Then he would be to them as the refreshing, fructifying dew, which silently distils on the plants and flowers all over the earth. Israel would become a holy people, growing rapidly, "like a lily," which is noted for its beautiful whiteness. Yet as this was only a fading flower, he would also send abroad his roots like a cedar in Lebanon: his branches would become spreading and beautiful as those of the olive-tree, and the savor of his graces would resemble the smell of the odoriferous plants of Lebanon.
Thus he would be a most stately, fruitful, and delightful tree, uniting the greatest variety of excellences: multitudes from all parts of the earth would come to dwell under his shadow, and be converted to the true and living God. Being thus revived from the death of sin and misery, the people would grow up to maturity, as the corn ripens for the harvest; they would bear fruit as the vine, and be as d delightful to all around them, as the colebrated wines made from the vine
yards on the sides of mount Lebanon, which at this day are most excellent. ( Marg . and Marg. Ref . o-q.-Notes, Deut . 32:2. Ps . 52:8. 92:12-15. Cant . 1:3. 4:11. Zech. 8:20–23.2 Cor . 2:14-17.
Phil . 4:14-20, v. 18.) Then Ephraim, who had been "joined to idols," would be effectually divorced from them: he would speak as one ashamed of having ever worshipped them, and renounce then with indignation and abhorrence: and the Lord, in infinite mercy, would hear his prayers and confessions; and observing Ephraim, that he was at length become humble and penitent, he was ready to give grace and speak peace. (Marg. Ref . z, a.- Notes , 1-3. Job 33:27-30. Jer . 30:18-20.
Luke 15:20-24.) He would be to him, "like a green fir-tree," large, beautiful, and shady; in him Ephraim should find all things needful for safety and comfort; and from him would proceed all the pleasant effects of his repentance and faith, and all those holy fruits by which God is glorified, and men are benefited; and which abound to the account of those who produce them. ( Marg . Ref . b, c. -Notes, John 1:16. 3:19-21, ν. 21. 15:2-8. 1 Cor. 15:3-11, v. 10. Gal . 5:22,23. Phil . 2:12, 13.
Jam . 1:16-18.) The passage seems to predict the conversion of the Jews and incorporated Israelites to Christ, in the apostolic times; and also the future conversion of that people. The exquisitely beautiful poetry of these verses, has excited the warm admiration of all competent judges. The scent, &c. (7) "The memorial," ( Marg .) or remembrance. (Note, Cant . 1:4.)
V. 9. The due understanding and improvement of these directions and encouragements, would be the effect and proof of wisdom and prudence: and every wise and prudent man, in the things of God, would certainly thus know and improve them. His dealings with his people, the doctrines of his word, and the requirements of his law; the ways by which men come to him and walk with him, and the paths in which he walks towards them, are all "right," holy, just, wise, merciful, and faithful.
on to return to the Lord our God, as in "Christ reconciling the world unto himself;" and when by faith we obey this call, we are raised up from the brink of despair and hell, re-instated in the full favor of God, and taught to rejoice in the hope of eternal glory.--The words, which flow from "a contrite heart," are far more pleasing to God, than ten thousands of bullocks and rams; as being uniformly connected with a disposition to look unto "the Lamb of God, that taketh away the sin of the world." ( Notes , Ps . 51:17. Matt . 5:3.
John 1:29.) We should not therefore, under any distresses, even when we have "fallen by iniquity," turn away from God, but rather turn to him, as our only Refuge and Salvation. We should first beseech him to teach us what to ask, and how to ask; and when the words of the Holy Spirit in the scriptures correspond with our longing desires, we should take them with us, and present them before the Lord, that it may be done unto us according to them.
We must especially be earnest with him to take away all our iniquity: if that is pardoned we are happy; as nothing but sin can prevent our receiving all good from our gracious God: and surely the whole glory of our salvation, and every possible expression of praise and gratitude, are justly due to our merciful Deliverer; and we can never refuse him the easy, and pleasant, yet honorable sacrifice of the "fruit of our lips, giving thanks unto his name." But the true penitent will also evince his sincerity by renouncing his former sins and carnal confidences: he does not want these sources of satisfaction or "refuges of lies;" since he has learned to trust in the tender love and compassion of that God, "in whom the fatherless findeth mercy," and who "withholds no good thing from them that walk uprightly." They, who thus come before God, will surely find him ready to "heal their backslidings," how great and many soever they have been: "he will love them freely, and turn away all his indignation from them;" he will refresh their souls with the dew of his grace; he will render them holy, others will repair to t thein, them, and grow up into the e experience and fruitfulness of the Gospel, through their converse, example, and prayers.
Thus the cause of God revives in one place or another, from time to time; believers ripen for heaven, or grow more serviceable on earth; God is glorified, the church is increased, and sinners saved.--Still the Lord "waits to be gracious," and he observes with pleasure the broken hearted penitent; he is ready to refresh every weary soul; and to make those joyful and fruitful; who were most barren and disconsolate; for "from him is all our fruit found." May he give us that wisdom and prudence, which lead to the knowledge, experience, and practice of these things; may we learn to walk in the right ways of God, as his righteous servants; and may none of us, being disobedient and unbelieving, stumble at the word of his grace, or at any of its truths and requirements. [743
This the righteous (the true convert and pen-amiable, stedfast, fruitful, and useful: and
itent believer) perceives, and comes to walk
with God in them: but obstinate transgressors or, those who prevaricate ) stumble at every part of his word and providence, and pervert the whole, to the increase of their impiety and presumptuous wickedness: and thus they are snared and perish, even by means of those things, which in themselves are most excellent and divine. ( Marg . and Marg . Ref.--Notes, Deut . 32:4. Ps . 19:7--11. 25:10. 107:33--43, υυ . 42,43. Mic . 2:6,7. Rom . 9:30--33. Jam . 3:13--16. 1 Pet . 2:7,8.)
PRACTICAL OBSERVATIONS.
Sin is the prolific parent of all the misery in the universe, and we should trace all our sorrows to this source. Blessed be God, in this world we may be recovered, how low soever we be "fallen by our iniquity:" for we are called
THE
BOOK OF JOEL.
It is uncertain at what time Joel prophesied: some think he predicted those calamities which Amos lamented; ( Am . 7:1-9.) others that he lived afterwards. He prophesied to Judah exclusively; whether before or after the desolations of Israel. He foretold, or described, a terrible judgment on the land, by locusts and drought; which may be also considered as typical of the calamities, that were about to be brought on the nation by the Chaldean armies, and other invaders.
These predictions were attended with earnest exhortations to solemn fasting, repentance, and prayer, and with promises of returning peace and prosperity. The conclusion contains prophecies of the glorious times, which were coming under the gospel-dispensation, and of the righteous judgments to be executed on all the enemies of God and his church. In this he coincides with the other prophets; who (with perhaps the single exception of Jonah,) all more clearly predict, or more obscurely intimate, these great events.
But the most remarkable prophecy in Joel, is that which the apostle Peter quoted on the day of Pentecost, and which is more than once referred to in the New Testament. (Comp. 2:2832. Acts 2:14-21. Rom . 10:12-17.) The effects of the gospel, as the ministration of the Spirit, both among Jews and Gentiles; and the consequences of opposing it, to the Jewish nation in particular, are here foretold in the fullest and plainest manner: and the event to this day fully attests Joel's divine inspiration.
The style of this prophet is allowed by the most competent judges, to be exceedingly beautiful: and few remains of ancient poetry (none, except those reserved in the sacred scriptures,) contain such an assemblage of elegance, pathos, and sublimity, as are found in his writings. Whatever obscurity appears to us is wholly in the subject; for the language is uncommonly perspicuous: and consequently the critics have proposed much fewer alterations, than in the more concise, sententious, and obscure prophecies of Hosea; nor has our translation of it been exposed to similar objections.