CHAP. II. V. 1. God had promised, that "where it had been said to them, Ye are not my people, there it should be said, Ye are the children of the living God;" which has been explained of the calling of the Gentiles and the
1:8--10.) and the Jews are here exhorted to acknowledge them as brethren, and to call them "Ammi," or "My people," and "Ruhamah," or "Having obtained mercy." ( Note , 1: 6,7.) They were required to treat all, who had obtained mercy, and were become God's people, as brothers and sisters; and to congratulate them on their admission to this happy estate. It may also intimate that when Israel should be cast off from being God's peculiar people, there would still be found a remnant, to whom his servants might thus address themselves, at the time when the prophet wrote, and when the Jewish nation was rejected after the coming of Christ. ( Notes , Acts 15:22-29. 1 Pet . 2:9-11.)-Some expositors interpret this of the general restoration of the Jewish nation: but St. Paul evidently quotes the passage referred to, as a prediction of the calling of the Gentiles. ( Marg . and Marg . Ref .- Notes , 21-23. Rom . 9:24-29.)
The Lord's mercy is infinite and "everlasting towards them that fear him:" but it has its limits in respect of impenitent sinners and guilty nations: the time approaches when he "will no more have mercy on them for ever: and dreadful will be the case of those, who shall "have not obtained mercy," when death shall summon them to God's tribunal! But "the salvation of the righteous is of the LORD:" he saves them by his own mercy, truth, and power, from guilt and sin, from Satan and this present world, and from all their enemies; that they may "serve him in righteousness and true holiness before him, all the days of their lives:" and they need fear no dangers, who have God for their "Shield and exceeding great Reward." Though many of his profess- | Gentiles, and the restored of Israel; they were
V.2-5. While the servants of God were directed to own, as brethren, the converted
called on to plead in the name of God "with their mother," or " or the church and nation of Israel. When the prophets protested against idolatry, and the pious pic remnant separated from idolaters, though their kings, princes, and priests, and the bulk of the nation were of that number; they then "pleaded with their mother." When Christ and his apostles severely rep reproved the chief priests, scribes, Pharisees, and the nation in general, and foretold their rejection and the calling of the Gen-no sufficient reason for interpreting this chap
wine, or of their fruit; and, in the festivals kept in honor of these idols, they ran into the most shameful excesses. --By lovers are meant, in the first place, the idols with which the Is'raelites committed spiritual fornication: ( Jer . '3:1.) and then the idolatrous nations, whose 'alliance the Israelites courted, and in order to 'it practised their idolatries.' Lowth . ( Marg . Ref . n, o.-Notes, 8,9. Judg. 9:26-29, v . 27. Jer . 44:15-18. Ez . 16:15-22.)-There seems ter exclusively of the ten tribes, as many expositors rs do.
V. 6, 7. The Lord did not intend wholly to cast off all the seed of Israel; and therefore, speaking of the nation in general, he declared his purpose of keeping them from sinking into universal idolatry. While dolatry. - While the infatuated harlot was eagerly bent on following after her lovers; God purposed to make a thorn-hedge across her road, through which she could not pass without greatly tearing herself; nay, to build a wall which she could not get over to find her paths.
So that, though she attempted "to follow her lovers, she should not overtake them." That is, the Lord would so punish his people by heavy judgments, as to preserve them from total idolatry: thus while very great numbers would perish, a remnant would be recovered and preserved from that abomination. ( Marg . and Marg . Ref . q, r. Notes , 3:4,5. 14:1-3. Is . 27:7-11, v . 9. Ez . 20: 33-38.36:25-27. 37:23. 39:23-29.
Luke 15: 13-16.) When the ten tribes were carried into Assyria, and the Jews to Babylon, neither their idols nor their idolatrous allies could do them any good: and not being able to overtake them, or to find protection and deliverance from them, they would be convinced of their folly, in forsaking the living God for dead idols, their first Husband for these worthless lovers: and so, coming to themselves, they would be led to return home, to repent, to seek reconciliation, and re-admission to their former
tiles, they pleaded with their adulterous mother, and took the Lord's part against her: and, by encouraging penitent pul publicans, harlots, Samaritans, and gent and gentiles, they said "to their brethren, en, Ammi, and to their sisters Ruhamah." It might be deemed undutiful for sons to plead against their mother; yet the honor of their God and Father on this occasion required it.
She was therefore to be reminded, that the Lord no longer considered her as his wife, or himself as her Husband; and that he would proceed to execute judgment on her, unless she deeply repented and was thoroughly reformed. ( Marg . Ref . b, c.- Notes , 1:810, v. 9. Is . 50:1-3.
Jer . 3:1-11.26:1-9.) This was expressed, by "putting away her whoredoms out of her sight, and her adulteries from between her breasts, &c." and it implied a command, to put away all the idols from the land, and to avoid whatever might tempt them or others to that crime; and to pull down, as it were, the idols which were set up in their hearts.
If this were not done immediately, the Lord threatened, that he would "strip her naked, &c." that is, he would deprive the people of all their honorable distinctions and invaluable advantages, and reduce them to the most abject, contemptible, and miserable condition, similar to their bondage in Egypt, in the infancy of the nation; and would leave them, as in a wilderness, to perish with hunger and thirst. ( Marg . Ref . d-h.- Notes , Ez. 16:3-8,35-43. 23:27.) Nor would he "have inercy on their children:" for they were born privileges.
This seems immediately to preof idolaters, brought up in idolatry, and even dict the restoration of the Jews and many Isdedicated to idols; and therefore God regard-raelites with them, from the Babylonish caped them as "children of whoredoms." ( Marg . tivity, when they were effectually recovered Ref . k-m.-Notes, 2,3. 5:7. Mal . 2:10-12.) from gross idolatry: but the future conversion
And indeed what else could be expected of them, when their mother had been so abandoned, as to run into the most shameful practices? For the people in general ascribed their plenty and prosperity, in things temporal, to the bounty of their idols; and were emboldened to go on in the abominable worship of them, by abounding in every thing which they could abuse to sensuality. Thus the heatheus used to worship one imaginary deity as the giver of their corn, another as the giver of their
of the nation may also be intended. ( Marg . Ref.s -u.- Notes , 5:15. 6:1-3. Ps . 116:7. Jer. 31:18-20. Luke 15:17-19.)
V. 8, 9. The people did not understand, consider, or acknowledge, that the Lord gave them all their temporal mercies; and this ignorance or forgetfulness exposed them to be tempted to abuse them in sacrifices, oblations, or vestments, prepared for Baal and other idols. ( Marg . and Marg . Ref . x, y.- Notes , 13: 1,2. 2 Chr . 24:4-14, v. 7. Hab . 1:12-17. Acts [707 10 And now will I discover her * lewd- || 14° Therefore, behold, PI will allure
ness in the sight of her lovers, and none shall deliver her out of mine hand.
11 I will also d cause all her mirth to cease, e her feast-days, her new moons, and her sabbaths, and all her solemn feasts. 12 And I will destroy her vines and her fig-trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her ear-rings and her jewels, and she went after her lovers, and forgat me, saith the LORD.
[Practical Observations.]
b 3. Is. S:17. Jer. 13:22,26. | Mic. 3:12.
Ez. 16:36,37. 23:29. Luke 12: 2,3. 1 Cor. 4:5.
Heb. folly , or, villany .
с 5:13,14. 13:7,8. Ps. 50:22. Prov. 11:21. Mic. 5:8.
d 9:1-5. Is. 24:7-11.
Jer. 7:
34. 16:9. 25:10. Ez. 26:13. Nah. 1:10. Rev. 18:22,23.
e 1 Kings 12:32. Is. 1:13,14. Am. 5:21. 8:3,5,9,10.
Heb. make desolate.
15. 9:1.
g Ps. 80:12,13. Is. 5:5,6. 7:23. 29:17. 32:13-15. Jer. 26:18.
h 9:7,9. Ex. 32:34. Jer. 23:2. i 9:10. 18:1. Judg. 2:11-13. 3:7. 10:6. 1 Kings 16:31,32. 18:18,&c. 2 Kings 1:2. 10:28. 21:3.
k 11:2. Jer. 7:9. 11:13. 18:15. 1 Ez. 23:40-42.
m 5,7. Jer. 2:23-25.
n Deut. 6:12. 8:11-14. 32:18. Judg. 3:7. 1 Sam. 12:9. Job 8:13. Ps. 78:11. 106:13,21. Is. 17:10. Jer. 2:32. Ez. 22:12. 23:35.
17:22-25.) Τo convince them of this, the Lord intended to resume his grant: it had been but a loan to them, which he would recover by distraining upon them for it; seeing they had thus most evidently forfeited it. At the 'very season when she expects to receive the 'fruits of the earth, her enemies shall invade 'her, and destroy them. Lowth . (Marg. Ref . z. a.- Notes , 10-13. Is . 3:16,17, v. 17,18-26, ου . 24-26. Ετ . 16:15-22. ) - They prepared unto Baal. (8) "Wherewith they made Baal." Marg. (Note, Ex. 32:2-6.) ̔Αυτη δε αργυρα και χρυσα εποίησε τη Βααλ. Sept. - To the image of Baal . ( Rom . 11:4. Gr.)
V. 10-13. God himself determined to cause all the nations, whose idols the Israelites had worshipped, to witness their wickedness and shame; nor should any deliver them from deserved punishment. They observed festivals in honor of their idols: yet they seem to have paid regard to some of those appointed in the law, and to have made them seasons of jovial mirth and sensual indulgence: and the Jews came from the worship of idols, to celebrate them at the temple. ( Marg . and Marg . Ref . b. e.- Notes , 9:4-6.1 Kings 12:26–33. Jer . 7: 8-11. Ez . 16:35-43. 23:28,42. Rev. 17:15-18.) But the Lord would turn their mirth into mourning; when, by his desolating judgments, he destroyed all their vines and fig-trees, which they vainly supposed were given them by their idols, as a recompense for worshipping them. Thus he would visit on the na
her, and bring her into the wilderness, and speak + comfortably unto her.
15 And I will give her her vineyards from thence, and the valley of Achor " for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more | Baali.
17 For 2 I will take away the names of Baalim out of her mouth, a and they shall no more be remembered by their name.
o Is. 30:18. Jer. 16:14.
p Cant. 1:4. John 6:44. 12:32. q 3. Jer. 2:2. Ez. 20:10,35,36. Rev. 12:6,14.
r Is. 35:3,4. 40:1,2. 49:13,&c. 51:3,&c. Jer. 3:12-24. 30:18 -22.31:1-37. 32:36-41.33: 6-26. Ez 34:22-31. 36:8, &c. 37:11-28. 39:25-29. Am. 9:11-15. Mic. 7:14-
20. Zeph. 3:9-20. Zech. ): 12-17. 8:19-23. Rom. JI. 26,27.
Or, friendly. Heb. to her heart. Gen. 34:3. Judg. 19: 3. marg.
s12. Lev. 26:40–15. Deut. 30:35. Neh. 1:8,9. Is. 65:
21. Jer. 32:15. Ez. 28:26. Am. 9:14.
t Josh. 7:26. Is. 65:10.
u Lam. 3:21. Ez. 37:11-14. Zech. 9:12. John 10:9. Acts 14:27.
x Ex. 15:1-21. Num. 21:17 Ps. 106:12.
y 11:1. Jer. 2:2. Ez. 16:8,22,60 That is, My husband. 7. Is 54:5. Jer. 3:14. John 3:29 2 Cor. 11:2. Eph. 5:25-27. Rev. 19:7.
|| That is, My lord. z Ex. 23:13. Josh. 23:7. Pa 16:4. Zech. 13:2.
a Jer. 10:11.
the measure of their father's crimes: and the Jews set up the worship of Baal, and adhered to it, till the Babylonish captivity. ( Notes , 9: 1,2. 2 Kings 10:28-31. 21:3. 23:4. Jer . 19:5.) It is probable, that the idolaters adorned themselves with great care, as well as wore pecu liar garments, when worshipping their idols. (2 Kings 10:22.) - 'By shewing how harlots 'trim themselves to please others, he declareth 'how that superstitious idolaters set a great 'part of their religion in decking themselves on 'their holy days.' ( Marg . Ref . f-n.)-Lewd ness . )10( נבלתת from נבל a fool . "Folly," or "villany." Marg . Ακαθαρσιαν. Sept.
V. 14-17. The preceding prophecies were fulfilled, in the captivities of Israel and Judah, and perhaps in the present dispersion of the Jews. But when these judgments had prepared the way, the Lord intended to deal with them in a more gentle manner.
He would "allure," or persuade, them to return to him, by invitations and hopes of reconciliation and felicity: he would thus draw them off from worldly pleasures and carnal confidences, and make all their former delusions to vanish, so that they would see themselves as in a barren wilderness, and exposed to inevitable ruin, except the Lord helped them; as the case had been with their fathers in the wilderness. And when they should thus be reduced to despair of help, he would speak comfortably to them, and encourage them to trust in his mercy, grace, and providence. ( Marg . and Marg .
Ref . 32:10-12. Ez . 20,33-38.) Thus he would from that destitute and forlorn condition, restore them to the possession of their former privileges; as if fruitful vineyards were suddenly given in a barren wilderness: and "the valley of Achor ," or Trouble , (where Achan was stoned,) in which Israel had fallen before his enemies, would be "for a door of hope;" preparing them for mercy, by humbling them, and leading them to renounce their idols, and
tion the sins of all those days and years, dur-o-r.- Notes , Ex . 16:1-3. 17:1-4. Deut . 8:2,3
ing which they had worshipped Baalim, or idols; when they had resembled an adulteress, who adorns herself with her most costly attire, at the expense of her injured husband, that she may be the more agreeable to her wicked paramours: for they were entirely forgetful of the authority of God and their obligations to him. Jehu had "destroyed Baal out of Israel;" but the people had substituted other idols in his place; and so had filled up
18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow, and the sword, and the battle, out of the earth, and will make them to lie down safely.
19 And I will betroth thee unto me, for ever: yea, I will betroth thee unto me hin righteousness, and in judgment, and in loving-kindness, and in mercies.
20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
b.Is. 2:11,17. 26:1. Zech. 2:11. 14:4,9.
c Job 5:23. Ps. 91:1-13. Is. 11:6-9. 65:25. Ez. 34:25.
d Ps. 46:9. Is. 2:4. Ez. 39:9. Mic. 4:S. Zech. 9:10.
e Lev. 26:5,6. Ps. 23:2. Jer. 23:6, 30:10. 33:16. Ez. 34:25. Mic. 4:4. Zech. 3:10.
f Is. 54:5. 62:3-5. Jer. 3:14,15. John 3:29. Rom. 7:42 Cor. 11:2. Eph. 5:25-27. Rev. 19:7-9. 21:2.9,10.
g Is. 54:8-10. Jer. 31:31-36. 32:39-41. Ez. 37:25-28.39: 29. Joel 3:20.
h Ps. 85:10. Is. 45:23-25.54: 14. Jer. 4:2. Rom. 3:25,26. Eph. 1:7,8.
i Jer. 9:24. 24:7. 31:34. Ez. 38:23. Matt. 11:27. Luke 10: 22. John 8:55. 17:3. 2 Cor. 4:6. Phil. 3:8. Col. 1:10. 2 Tim. 1:12. Heb. 8:11. 1 John 4:6. 5:20.
21 And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth:
22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.
23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy: and I will say to them which were not my people, Thou art my people; and they shall say, P Thou art my God.
k Is. 65:24. Zech. 8:12. 13:9. Matt. 6:33. Rom. 8:32. 1 Cor. 3:21-23.
1 1:4,11.
m Ps. 72:16. Jer. 31:27. Zech. 10:9. Acts 8:1-4. Jam. 1:1.
1 Pet. 1:1,2.
o 1:10. Zech. 2:11. 13:9. Rom. 9:25,26.
p 8:2. Deut. 26:17-19. Ps. 22: 27. 68:31. 118 28. Cant. 2:16. Is. 44:5, Jer. 16:19. 32:38. Zech. 8:22,23. 14:9,16. Mal. 1: 11. Rom. 3:29. 15:9-11.1
n 1:6. Rom. 11:30-32. 1 Pet. Thes. 1:9,10. Rev. 21:3,4, 2 :9,10.
-e.- Notes , Job 5:20-23. Ps . 91:3-13. Is . 11:6 -9. -9. Ez . 34.23-31. Rom . 8:34--39.) Nay, he would betroth them to himself, as their Husband, their kind Friend, Protector, and Com
seek help from God alone. This valley was also one of the first acquisitions of Israel in Canaan, and an encouraging earnest of their possessing the whole. ( Marg . Ref . s-u.Notes, Josh. 7:24-26. Is . 65:8-10, v. 10.)-panion, in the most solemn and public manner.
Thus, being delivered from all their enemies and sorrows, they would sing praises with joyful hearts, as their fathers had done before, when they saw the Egyptians dead upon the sea-shore. ( Marg . Ref . x, y.- Notes , Ex . 15:121.) From that time they would be more cordially attached to the Lord than ever: no longer "calling him Baali ," or my Lord , or Master, alluding to the authority, rather than the affection of a husband; but " Ishi , " which is the language of cordial affection, in a woman speaking to her husband. For, the abuse of the word Baalim , in the worship of their idols, should lead to a total disuse of it, so that it should no more be remembered or employed by them. ( Marg . and Marg . Ref . z, a.- Notes , Ex . 23:13. Josh . 23:7. Is. 65:11,12. Jer . 10:11. Zech. 13:2,3.)-This may primarily foretel their restoration from the Babylonish captivity: yet it may also be applied to the conversion of the
( Marg . Ref . f-h.- Notes , Is . 54:4-10. 62:1-7. Matt . 9:14,15. John 3:27-36, υ . 29. 2 Cor . 11:1 -6, v. 2.
Eph . 5:21-33 Rev. 19:7-10.) He would engage the honor of his righteousness, wisdom, loving kindness, mercy, and truth, for their security; employ these attributes for their good, and glorify himself in his dealings with them: he would communicate to them "wisdom, and righteousness, and sanctification, and redemption;" he would enrich, ennoble, adorn, and rejoice them, with all the comforts and blessings of the marriage-relation; and perform all his precious promises to them: and thus he would cause them to know him, as their LORD and God.
This may be understood of the conversion of the Jews to Christ; and of the inestimable blessings and privileges of the spiritual Israel, of all true believers, to which they are admitted by faith in Christ, and union with him; and a participation of his righteousblessings: but the future conversion and restoration of Israel is especially predicted. ( Notes , 3:4,5. Is . 11:11-16. 12:1-6. Jer . 30:5-9. Ez . 36: 25-38.37:15-28.39:23-29. Am . 9:13–15. Ob .
Jews and Israelites to Christ, in the apostolicness, unsearchable riches, and mediatorial
days, and to the future conversion of that na- tion.-Perhaps the incarnation of Christ may be referred to, in the name here mentioned, Ishi, My Husband , or literally My Man . ( Note , Is . 32:1,2.)-The word "Baal" is used for Hus- | 5:17-21. Mic . 7:14-17.)
Know , &c. (20) "Thou shalt find that I am, and will be, a gracious Lord unto thee.' Bp . Hall . ( Marg . Ref . i.)
band, when God is meant, in several places, (Is. 54:5. Jer. 31:31. Heb.) but "Ish" or "Ishi" in this application of it, occurs in no other place .- Allure . )14( מפתיה .Note, 1 Kings 22: V. 21-23. When this happy change should 19-23, v. 20.-Shall sing. (15) Or, "Be hum- take place in Israel's condition, which had bebled." ענתה : ταπεινωθησεται. Sept. Note, Deut . 8:2. fore been so desolate and perilous, all things in V. 18-20. When the people were weaned heaven and earth would contribute to their adfrom idols, and attached in love and faithful- vantage.
This is represented in very bold figness to the worship of God; he would then not urative language: the heavens are introduced only renew his covenant with them, but he as beseeching the Lord to fill their clouds with would make a covenant in their behalf "with water, that they might water the land; and he the beasts of the field," and every animal: that promises to hear them: the earth is representis, he would take care that no creature shoulded as calling on the heavens to pour down do them any harm, and that all should concur rain, and they hear: the fruits of the ground in doing them good.
Their land was occupied call also on the earth to furnish them with supby "the beasts of the field," during the captiv-plies, and are heard; and these again regard
ity, when it had been desolated by war: but he would afterwards rid the country of them, and defend it from invaders, anu make it a quiet and secure habitation for them. ( Marg . Ref . b
the desires and wants of Jezreel, or that people, who had been "the seed of God," yet by him scattered , but who are then to be gathered to him. ( Notes , 1:4,5,11.) All nature seems alive and active in helping converted Israel: || ful for it. Every godly man will habitually
and the abundant supply of their spiritual wants, in answer to the prayers of the people and ministers of Christ, and through the ordinances of his appointment may also be thus typified. The dispersion of Israel and Judah would at length prove, like the scattering of seed upon the earth, in order to a large increase; for God would (through them, when dispersed as seed in the earth,) "have mercy on them who had not obtained me mercy," and gather those among his people, who had not before owned, worshipped, and rejoiced in him as their God. This is applied by the apostle to the conversion both of Jews and Gentiles to Christ: and the latter part of the chapter evidently foretels that restoration of Israel, which shall be "as life from the dead" to the nations of the earth. ( Marg . Ref . k. m. p. -See on Note , 18-20. Notes , Is . 4:2. Mic . 5:7 -9, v. 7. Zech. 8:20-23. 10:5-12, υ. 9. 13:8,9. Rom . 9:24-29, υυ . 25,26. 11:11-15.)
PRACTICAL OBSERVATIONS.
V. 1-5.
We ought gladly and thankfully to own and love all those as brethren, whom God appears to have "put among his children;" and encourage them with the consideration, that they have obtained mercy, and are become his people.
But the ministers of Christ must not connive at the corruptions in doctrine or worship, or the other evil practices or customs of that religious community, which claims the authority, and stands in the relation to them, of a "mother:" for the glory of God, and the interests of his truth and righteousness, should be far nearer to our hearts, than the credit or favor of our fellow-creatures, however related to us or advanced above us.
And indeed, every Christian ought, by his example, profession, and conversation, to protest against the superstitions, errors, or abuses of that church, to which he belongs, or from which he has been brought forth: for eminently pious persons are sometimes raised up within those corrupt churches, which God is about to give up to destruction; on purpose to bear testimony against them, and call men to repentance: that a remnant may be preserved or rescued from the contagion which has infected the rest.
If men would escape sin and condemnation, they must put all occasions of evil out of sight, repress the rising sinful inclination of the heart, and shun whatever may be a temptation to them, or render them temptations to others. -Impenitent sinners will soon be stripped of all their abused advantages and worldly prosperity, and exposed to the utnost shame, contempt, and misery: and those who have trained up their children in impiety, iniquity, or false religion, cannot reasonably expect, that God will confer spiritual blessings upon them.
Idolaters, and the supporters of divers kinds of false religion, often ascribe their temporal enjoyments to their sins or idols, and thus are emboldened to commit still more iniquity: whereas the Lord "giveth us all things richly to enjoy," and the devil tempts men to consume them upon their lusts.
V. 6-13.
When we are infatuated, by the violence of any head-strong passion, or harassing temptation, and bent upon the gratification of depraved inclinations; it is a special mercy, to have our way "hedged up closed by some insurmountable wall, that we may not be able to overtake our beloved idols and pleasures: and if pain, sickness, or any calamity, keep us from sin, we should be thank
prefer suffering to sin: and it is even a mercy to ungodly n ungodly men to be kept by severe affliction from "treasuring easuring up wrath against the t day of wrath." But, if insurmountable obstructions, and inextricable difficulties, not only disable them for a time from finding any pleasure in their sins, or from committing them, but are the means at length of bringing them to themselves, to perceive and lament their folly in departing from God, and to return to him, humbly seeking forgiveness and salvation; the mercy is inestimably precious. ( Note , 2 Chr . 33:12,13. P. O. 11-25.
Dan . 4:10-18. Notes, Luke 15:13-19. P. O. 11-24.) When professors of the gospel depart from the ways of God, and meet with no such thorn-hedges and strong walls to impede their sinful course, and to bring them back ashamed and humbled, their case looks very dark: but if backsliders are by such discipline led to say, 'I will go and 'return to the LORD, that I may again have the 'comfort of communion with him, and of my 'relation to him; for then it was far better with 'me than now;' we should encourage and exhort them to be firm and decided in so doing.
If men forget, or consider not, that their comforts come from God, and so use them in a sinful manner; he will often in mercy take them away, to bring the offenders to reflect on their folly and danger.
When he turns unjust stewards out of their stewardship, and calls them to give an account of it, none of their friends or idols can deliver them out of his hand; and all shall see, and be constrained to confess, that they deserve their ignominy and misery. - In this our land of affluence and abundance, what numbers prepare their corn, wine, oil gold, and silver for Baal, by their excess, luxury, and ostentation!
And often the behavior of those, who are employed in gathering in the precious fruits of the earth, seems to be an attempt to revive the bacchanalian riots of ancient idolaters. ( Note , Ruth 2:4.)-Men, who live in allowed sin, and then pretend to rejoice in God's ordinances, or on religious festivals, (as many ungodly persons do in their carnal way of celebrating Christmas, and other seasons commemorated among Christians,) are most awfully deceived: "all such rejoicing is vain," and tends to "weeping and gnashing of teeth."
V. 14-23.
When sinners seem ripe for vengeance; the Lord sometimes shews his sovereign grace, in having mercy on them. In order to bring them to repentance, he both drives them from their sins by his terrors and judgments, and "allures" them, by discoveries of his love, and hopes of acceptance and happiness. He often deprives them of all hope and comfort in the world, and from themselves: and when their humiliation, terrors, and sorrows tend to desperation, he speaks comfortably to their hearts. He brings them into a desolate wilderness, where no joy can be found, except from his mercy; and thence he gives them all the provisions of his grace, and the comforts and privileges of his salvation. He makes the valley of deep dejection, and extreme trouble, to be "a door of hope" hope" to to them; and drives them
to despair of earthly joy, and help from themselves; that, being shut out from every other door, they may more earnestly knock at mercy's gate until it be opened. Then their terrors sorrows are terminated; he brings them out of the horrible pit, and puts a new song into their mouths, and they sing, "O LORD, I will praise thee, though thou wast angry with ine, yet thine anger is turned away, and