CHAP. III.
and thou hast polluted the land with thy
God invites Judah to return to him, with intimations of mercy; whoredoms, and with thy wickedness.
but with rebukes and expostulations, 1-5. Israel, though rejected for sin, is less criminal than Judah, who had not protited by the judgments inflicted on Israel, 6-11. Both are called to repentance, with gracious promises and predictions, 12-19.
The people being sharply reproved, are prophetically represented, as repenting and confessing their sins, 20-25.
NOTES.
CHAP. III. V. 1. ( Note , 2:33-37.) The beginning of this chapter, in the original, seems to connect with the conclusion of the preceding. " In saying , if a man, &c." God would never prosper his professed worshippers, while they proceeded in their evil courses: and this appeared, not only by his threatenings and judgments, but even by his calls to re
3 Therefore the showers have been withholden, and there hath been no i latter rain; and thou hadst a whore's forehead, 1 thou refusedst to be ashamed.
4 Wilt thou not from this time cry
the latter rain
long summer's drought: 'generally comes about the middle of April: af'ter which it seldom or never rains during the 'whole summer. ... The former being absolutely 'necessary for seed-time; and the latter for filling the ears of corn before the harvest comes 'on.' Blayney. Rain falls also in the winter months; but scarcely ever in the summer: so that the parched land could not be sown, with25. Joel 2:21-24, v. 23. Am . 4:7.)
pentance and promises of mercy. For, in say-out the former rain. (Notes, 5:20-25, υν . 24, done? she is gone up upon every high || mountain, and under every green tree, and there hath played the Larlot.
ing, 'Return to me, and I will pardon thee, 'notwithstanding thy past atrocious crimes,' he in effect said, that he would not otherwise pardon them. "In saying," or "whilst thou 'sayest," or acknowledgest, that the law of God ( Deut . 24:1-4.) forbids a man to take his wife 'again, whom he had divorced; and who had 'gone from him and engaged herself to anoth'er; even thou hast gone from me, and hast had 'unlawful commerce with many lovers.... Yet 'after all this, I give thee liberty to return to 'me, saith JEHOVAH.' Blayney.
To shew that his ways and thoughts are unspeakably above those of man; ( Note , Is . 55:8,9.) God illustrates the subject from the law given by Moses; in which any one who had divorced his wife, was forbidden to take her back, if she had been married to another: ( Note , Deut . 24:1-4.) and it must be allowed, that such a conduct would introduce a community of wives, and greatly pollute the land where it was practised. Yet after all the idolatries committed by the Jews, the Lord could honorably, and would certainly, receive them to full favor, if they returned to him. ( Notes , 12-15. 2:20-24.
Hos . 2:10-17. 3:1-3.)
V. 2, 3. The people might see the traces of their idolatries, on every high place on which they looked: they were continually devising new species of idolatry, and tempting others to it: even as the prostitute sits by the way to seduce the passengers; or as the Arabian robber waits in the desert for the traveller. ( Marg . Ref . f, g, h.- Notes , Ez . 16:23–34. 23:1-35.) Thus they polluted the land by their abominable idolatries and crimes: and when the Lord visited them with drought or famine, they persisted in them with the most shameless effrontery. ( Marg . Ref . i, k.- Note , 6:13-15, v. 15.) "The former rain falls in autumn, after the
V. 4, 5. Some interpret these verses as a reproof of the hypocrisy and presumption of the Jews. Notwithstanding their abandoned and obstinate wickedness, they would still call God their "Father and the Guide of their youth;" ( Notes , 19. 31:9. Ps . 71:17,18. Prov . 2: 17. Is . 63:15-19. 64:6-8.) the Friend, who had taken care of the nation from its infancy: and they presumed to expect help from him, though they continued to imitate the rebellious son, or the adulterous wife. ( Notes , 7:8-11.
Is . 48:1,2. 58:1,2.) Nor would they be induced to believe, that he would so reserve his anger for ever, as to bring his threatened judgments upon them: but they expected, that he would relent before matters came to this extremity; though they were conscious, that they had spoken and done evil to the extent of their ability, and were not restrained from transgression by any other hindrance, than want of power and opportunity. This is a probable interpretation; but the passage is more commonly understood in a contrary sense.
Would not the people, from this time. (when they were warned, corrected, and invited to repentance, and favored with a pious reforming king,) come and seek mercy from that God, who had always been the Father and Guide of Israel? Would they not entreat him again to take them under his fatherly guidance? Would they not do it immediately, without further delay? And would the Lord, in that case, reserve his anger for ever, and punish them to the end? ( Notes , Ps . 77:5-12.89:46-48. 103:9.
By no means: though they had done all in their power to provoke him, he was yet disposed to be merciful to them. (Notes, 1. 2:2,3.) 'Thy behavior has been in direct opposition to these 'kind admonitions: thou didst still persist in
7 And I said, after she had done all these things , Turn thou unto me; but she returned not: and her treacherous sister Judah saw it .
8 And I saw, when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce; yet her treacherous sister Judah a feared not, but went and played the harlot also.
9 And it came to pass through the * lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks.
10 And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD.
12 Go, and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger for ever.
13 Only acknowledge thine iniquity, that thou hast transgressed against the LoRD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord.
14 Turn, O backsliding children, saith the LORD, Pfor I am married unto you; and I will take you, one of a city, and two of a family, and I will bring you to Zion:
15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.
16 And it shall come to pass, when ye be multiplied and increased in the land; in those days, saith the LORD, " they shall say
11 And the Lord said unto me, The backsliding Israel hath justified herself 8 23:3, 31:8. 2 Kings 15:29. 2:19,20 more than treacherous Judah.
[Practical Observations.]
s See on 2:20. Is. 57:7. Ez. 16: 24,25,31. 20:28.
t Se on 1.
u 2 Kings 17:13,14. 2 Chr. 30: 6-12. Hos. 6:1-4. 14:1.
8-11. Ez. 16:46, 23:2-4. y See on 1.-2 Kings 17:6-18. 18:9-11. Ez. 23.9. Hos. 2: 2,3. 3:4. 4:15-17.9:15-17. z Deut. 24:1. Is. 50:1.
a 2 Kings 17:19. Ez. 23:11-21.
Hos. 4:15.
* Or, fame. Ez. 23:10. b See on 2. 2:7.
c 2:27. 10.8. Is. 57:6. Ez. 16: 17. Hos. 4:12. Hab. 2:19. d 2 Chr. 34:33. 35:1-18. Ps. 78:36,37. Is. 10:6. Hos. 7:14. Heb. in falsehood . Ps. 18:44. 66.3. margins .
e 8,22. Hos. 4:16. 11:7. f Ez. 16:47,51,52. 23:11.
'malicious wickedness, and by thy actions 'shewedst the utmost hatred and despite against 'God and goodness.' Lowth.
V. 6-11. A new message seems to be begun in this place, which probably was delivered after Josiah had made great progress in his reformation. The prophet was called on to take a retrospective view of the wickedness of Israel, the kingdom of the ten tribes, which had apostatized, or turned away from God; and of the desolations which followed. The word "backsliding" seems to be taken from oxen, when when they they turne turned back, instead of drawing forward, in the yoke; and it is used for an individual, or a people, renounc
renouncing the
17:6,23.
h 1,7,22. 4.1. Is. 44:22. Ez. 33:11. Hos. 6:1. 14:1-3.
i 30:11. 33:26. Ez. 39:25. Hos. 11:8,9.
k 31:20. Deut. 4:29-31. Ps. 86:5,15. 103:8,9,17. 145:8. Mic. 7:18-20. Rom. 5:20,21. 15. Ps. 79:5.
m 25, 31:18-20. Lev. 26:40- 42. Deut. 30:1-3. Job 33:27, 28. Prov. 28:13. Luke 15: 18-21: 1 John 1:8-10.
n 2,6. 2:20,25. Ez. 16:15,24,25. o See on 2:19.
p 1,8. 2:2. 31:32. Is. 54:5. Hos.
q 23.3.31:8-10. Is. 1:9. 6:13. 10:22. 11:11,12. 17:6. 24:13-15. Ez. 34:11-14. Zech. 13:7-9. Rom. 9:27. 11:4-6.
r 23:4. 1 Sam. 13:14. Is. 30:20, 21. Ez. 34:23.37:24 Mic. 5: 4,5. John 10:1-5. 21:15-17. Eph. 4:11,12. 1 Pet. 5:1-4. s Prov. 10:21. Luke 12:42. Acts 20:28. 1 Cor. 2:6,12,13. 3:1,2. Heb. 5:12-14. 1 Pet. 2:2. t 30:19.31 8,27. Is. 60:22. 61:4. Ez. 36:8-12. 37:26. Hos. 1: 10,11. Am. 9:9,14,15. Zech. 8:4,5. 10:7-9.
u 7:4. Zeph. 3:11. Matt. 3:9.
ly," reluctantly, and hypocritically. ( Notes , 2 Kings 23:26,27. 2 Chr . 34:33. Zeph . 1:1-8.) So that all things considered, Israel was not so inexcusable as Judah was become; for Judah had been favored with many pious kings, had enjoyed far greater advantages than Israel, had been borne with in greater patience, and had the doom of Israel set before them as a warning; and all these circumstances aggravated their guilt. ( Notes , Ez . 16:48-55. 23:4 -21. Matt . 11:20-24.)
V. 12--15. The prophet was next ordered to proclaim his message toward the north, where the ten tribes were dispersed in captivity, ity, in Assyria, Media, and other more distant worship and service of God. Israel had regions. The prophet did not go into those utterly renounced the temple, and almost countries to preach to the Israelites: but this wholly forsaken the worship of God; and they order was intended to shame the Jews, and it had committed idolatry in every part of the im implied that mercy was in reserve for Israel. land.
The Lord had also sent Elijah, Elisha, They were thus called on to repent of their and several other prophets to bring them back idolatries, and return to the Lord: and he to him; but in general "they returned not." would no longer "cause his anger to rest upon The kingdom of Judah, descended from the them," being at all times disposed to mercy. same stock, was equally treacherous and un- They were exhorted to acknowledge that they faithful to the covenant of God with them, and had sinned against that God, whose professed they had witnessed all these transactions.
At and covenanted worshippers they had been; length God saw it necessary to put Israel and that they had basely turned every way away, as an adulterous woman; which he did to seek out other objects of worship, which by the kings of Assyria. ( Notes , 1. 2 Kings they preferred to him. ( .Votes , 4:1,2. Lev . 26: 17:5-23. Is . 50:1-3.) Yet Judah took not 40-42. Deut . 4:29-31. 30:1-10.1 Kings 8:33, warning, and was not afraid to continue, and to 34.
Neh . 1:5-11, vv . 8,9.) They were encourgrow even more impudent, in the most abomi- aged to repent and return to God, by an intinable and senseless idolatries. And after all mation that he still considered them as chilthat Judah had heard and witnessed of the long dren, though rebellious; and as married to continued captivity and misery of Israel; the him, though adulterous; and that he had yet a people in general did not fall in cordially with favor towards them, on account of his ancient good Josiah's reformation, but only "feigned- || transactions with the nation. They were also
x Is. 65:17. 66:1,2. Mal. 1:11. John 4:20-24. Heb. 9:9-12. 10:8,9,19-21.
* Heb. upon the heart.
↑ Or, it be magnified.
y 14:21. 17:12. 31:23. Ps. 87:3. Is. 6:1. 66:1. Ez. 1:26. 43:7. Gal. 4:26.
z Is. 2:2-4.49:18-23.60:8-9. 66:20. Mic. 4:1-5. Zech. 2:
11.8:20-23.
a Is. 26.8. 56:6. 59:19.
b 7:24. 9:14. 11:8. 16:12. 18:12. Gen. 8:21. Nuro. 15:39. Rom. 1:21. 2 Cor. 10:4,5. Eph. 4: 17-19.
Or, stubbornness. Deut. 29: 19. marg. Judg. 2:19. Ps. 78:8.
to be assured, that he intended to take a small remnant of them, as one from the whole number of the inhabitants of a city, or two from a family, or subordinate division of a tribe; to bring them back to Zion, and place over them rulers and teachers like David; "men after his own heart," who should feed them wisely and prudently, or with divine knowledge and wisdom, which are the proper food of the soul. (Notes, Is . 24:13-15. 27:2-6,12,13. 30:20--26.) This was in part accomplished, when some of the Israelites returned with the Jews from Babylon, and were ruled and taught with them, by Zerubbabel, Joshua, Ezra, Nehemiah, and others. But it refers to the gathering of the dispersed Israelites with the Gentiles, into the Christian church in the primitive times and in after ages; and to the future restoration of Israel.
I will not cause mine anger to fall , &c. (12) "I will not look down upon you with a lower'ing brow."... Literally "I will not let my coun'tenance fall upon you." So when Cain was 'wroth, it is said, that "his countenance fell." ... Gen. 4:5. On the contrary, 'the countenance upon any person denotes favor 'and go good-will towards him. Num . 6:26. Blay ney. (Notes, ( Notes , Num . 6:24-26. Ps . 4:6-8.)
18 In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north, to the land that I have || given for an inheritance unto your fathers.
19 But I said, How shall I put thee among the children, and give theea pleasant land, a ** goodly heritage of the hosts of nations? and I said, Thou shalt call me, My Father; and shalt not turn away ft from me.
с $0.3.31.1.504,20. Is. 11:11-g 12:10. Ps. 106:24. Ez. 20:6. 13
Ez. 37:16-22.39:25-28.
Hos. 1:11. Zech. 10.6. Or, to .
d See on 12.-23:8.31:8. || Or, caused your fathers to possess.
e 5:7. Hos. 11:8.
f 4. 31:9,20. John 1:11-13. 2 Cor. 6:17,18. Gal. 3:26. 4:5 7. Eph. 1.5. 1 John 3:1-3
Dan. 8:9. 11:16,41,45.
Heb, land of desire.
** Heb. heritage of glory , or: beauty. Prov. 3:35. 1 Pet. 1: 3,4
h See on 4.- Is. 63:16. 64:8- Matt. 6:8,9. Rom. 8:15-17. Gal. 4:5.
13239,40. Heb. 10:39. †† Heb.from after me.
as on his throne, all the nations were gathered before him to worship, and no longer followed the imaginations of their own evil hearts, in the worship of idols. In this happy state of the church, it is predicted that the Jews and Israelites would lay aside their ancient con- tests, cordially unite in the worship of God, and enjoy together the peculiar privileges of his people. ( Notes , 23:5,6. 30:1--3, v . 3. 31:1,3 --7. Is . 11:11--16, v . 13.
Hos . 1:11.)-As this is here introduced subsequent to the calling of the Gentiles, it evidently foretels the future call- ing of the tribes of Israel into the church, and their restoration to their own land. That in 'the latter days they shall actually return from 'their several dispersions, to dwell as a nation in their own land, is declared in such express 'terms by most of the ancient prophets, that 'there cannot be a doubt, I think, of its being literally accomplished in due time. Blayney. ( Notes , 30:1-11. 31:1-14. Is . 2:2-5. 11:16. 66: 19-23. Ez . 37:15--28.
Hos . 1:8-11. 3:4,5.) Whatever way we understand these promises, 'about the restoration of the Jews from captiv- 'ity, or dispersion, n, it cannot annul the evidence
of the chief the lifting up
and
lating to the abolishing of the ceremonial law 'and the conversion of the Gentiles; begun by 'the calling calling or gathering in of many nations, 'and completed, by by "the gathering of of a all nations 'to the name of the LORD."" Maclaurin .
Neither shall it be done , &c. (16) "Neither 'shall it be made any more." The ark once 'lost was never to be made again. Blayney .
V. 16-18. It is generally agreed, eed, that the ark of the covenant was not found after the captivity, neither "was it made any more," and that nothing was substituted in its place: yet far more than this must be here intended.
The ark was the chief symbol of the Lord's presence with Israel, the principal type of Christ, and the centre of the ritual law. ( Notes , Ex . 25:10--22.) The meaning therefore seems to be, that the whole of that dispensation was about to be abolished; which took place after the multitude of believers had been greatly increased, by the conversion of the Gentiles, and of the Israelites scattered among them. The strong attachment of the Jews to externals, and their reluctance to part with them, seem to be denoted.
They could not be weaned from these "beggarly elements," till Jerusalem and the temple were destroyed: then the observance of them became impracticable, and the Jewish converts to Christ perceived that they were no longer of any value: and thus they sunk into disuse, and gradually into oblivion. ( Notes , Is . 66:3,4. Matt . 24:29--31. Acts 6:9--14, v . 14. Gal . 4:8--11.) At the same time the church, "the Jerusalem from above," became more glorious: ( Notes , Gal. 4:21-31. Heb . 12:22--25.) the Lord openly reigned there || plied, that when this took place, he would cast
V. 19. The blessings, promised in the preceding verses, were exceedingly great; and a difficulty, apparently insurmountable, lay in the way of their accomplishment, arising from the deep guilt and depravity of the nation: for how could JEHOVAH, consistently with his justice and holiness, put such obstinate rebels among his children, and give them that pleasant and glorious land for their inheritance, which had been long possessed as an heritage by the nations and their armies? ( Marg .- Dan . 8:9,10. Notes , Ez . 20:5,6. Dan . 11:40-45. Luke 21:20--24, ν. 24.) To this he answers, that he would bring them to repentance, faith, and prayer, and give them "the spirit of adoption," the temper of dutiful children; and then they would call on him and fear him, and love him as their Father: ( Notes , Deut . 30:1-10. Rom. 8:14-17. Gal . 4:4-7.) and that he would so influence their hearts by his grace, that they should no more depart from him. It is im
Surely as a wife treacherously de-from the hills, and from the multitude of
20 parteth from her husband, so have ye mountains: truly in the LORD our God is dealt treacherously with me, O house of Israel, saith the LORD.
21 A voice was heard upon the high places, weeping and supplications of the children of Israel: m for they have perverted their way, " and they have forgotten the LORD their God.
22 Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the Lord our God.
23 Truly in vain is salvation hoped for
Heb. friend, Hos. 3:1. k 1,2,8-10.-5:11. Is. 48:8. Ez. 16:15,&c. Hos. 5:7.6:7. Mal. 2:11.
130:15-17. 31:9,18-20, 50:4,5. Ez. 1:16. Zech. 12:10-14. m No. 22:32. Job 33:27. Prov. 10:9. 19:3. Mic. 3:9.
n See on 2:32. - Is. 17:10. Ez.
23:35. Hos. 8:14. 13:6.
o 14. Hos. 14:1.
p 31:18. Ps. 27:8. Cant. 1:4. Hos. 3:5. 6:1,2. 14:8. Zech. 13 : 9.
q 6. 10:14-16. Ps. 121:1,2. Is. 44:9. 45:20. 46:7,8. Ez. 20:28. Jon. 2:8,9,
out their enemies before them, as he had done when their fathers were first put in possession of Canaan. ( Notes , 31:31-34.32:37-41.211: 14-20, 36:20-38. 39:23-29. Zech . 12:9-14.) V. 20-25. This seems to be a prophetical epresentation of the manner, in which the change before mentioned would be effected. The Lord would convince the people of their wickedness, in treacherously departing from him.
Then the voice of their lamentations and prayers would be heard, even in the places where their crimes had been perpetrated: and this open confession was necessary, as they had so perversely forsaken the way of obedience, and forgotten their God. He then graciously invites them to return to him, and he will both pardon their guilt and heal their backslidings; establishing their hearts and healing the diseases of their souls, by his sanctifying grace.
Thus encouraged, they readily declare their purpose of immediately returning to the Lord, who had a right to their worship and service. ( Notes , 31:8,9,18–20. 50: 4-6, v . 4. Lev . 26:40-42. Deut . 4:29-31. 30:1 -10. 1 Kings 8:46-53. Is . 26:12-18. Hos . 14: 1-3.) They are now convinced that salvation, temporal or eternal, must be sought in vain from their idols or superstitions, and that it could only be had from the Lord. ( Notes , Ps . 27:1-3. 62:1,2,5-7. 121:1,2. Is . 45:15-17, 23-25.
Hos . 1:6,7.) They confess, that, for their sins, they had endured much disgrace and misery, having been violently robbed of their property, and bereaved of their children: they are now ashamed before God to reflect on their iniquities and idolatries, and those of their fathers, through all their generations: and, being thus penitent, they are reinstated in the family of God, and numbered among his children. ( Notes , Is . 63:7-19. 64: Ez . 16:6063. 36:31,32.
Dan . 9:4-19.)-Some expositors consider the word "shame," as relating to the shameful idolatries of Israel; especially the worship of Baal; for this idol is sometimes called Bosheth , the word rendered shame : (11: 13. marg. Hos . 9:10. Note, Judg . 6:31,32.) but this exclusive interpretation is not at all necessary or proper. The present dispersed and disgraced state of the nation is evidently the punishment of crimes, entirely distinct from gross idolatry, from which the Jews have long been free; and the recovery of Israel as a nation, from this abject condition, seems especially predicted.
the salvation of Israel.
24 For shame hath devoured the labor of our fathers from our youth; their flocks and their herds, their sons and their daughters.
25 We lie down in our shame, and our confusion covereth us: "for we have sinned against the Lord our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.
Is.u 2:17,19. Deut. 31:17,18. Ezra 9:6. Ez. 36:32.
r 14:8. Ps. 3:8. 37:39,40. 12:2.43:11.45:15,17.63:1 Hos. 1:7. John 4:22.
$ 11:13. Ez. 16:61,63. Hos. 2: 8. 9:10. 10.6. Rom. 6:21. t 2:26. 6:26. Ezra 9:7-15. Ps. 109:29. Is. 50:11. Lam. 5:16. Ez. 7:18. Dan. 12:2.
x 2:2. Ez. 9:7. Neh. 9:32-34. Ps. 106:7. Is. 48:8. Lam. 5: 7. Dan. 9:6-9.
y 22:21. Judg. 2:2. Prov. 5:13. Dan. 9:10.
From her husband . (20) "Her friend." Marg . Hos . 3:1.-'מרעה seems to be the feminine of מרע, an evil doer , or wicked person , and is thus 'to be joined with אשה. "As a wicked woman breaketh her faith." Blayney .
PRACTICAL OBSERVATIONS.
V.1-11.
The Lord is so "rich in mercy," and has made such abundant provision for the honorable exercise of it; that he is ever ready to receive to full favor the vilest of transgressors: even when it would be contrary to the most approved rules of society, exactly to copy his example, in our conduct to those who grossly violate their relative obligations.
But whilst he glorifies the abundance of his grace, by inviting rebels and apostates to return unto him; he will also bring their iniquities to remembrance: nor can any man expect the tokens of his favor, who is not humbled and ashamed on account of his sins, and in some proportion to their aggravations. If then we would escape rebukes, corrections, or ruinous judgments; we must judge ourselves, and examine, with minute exactness, all the sins which we remember to have committed, that we may condemu ourselves for them before God.
In this frame of mind, the greatest transgressor may approach him as a kind Father and may plead with him all the favors, which he has bestowed, as the Creator, Preserver, and Savior of men.
All the mercies of God to his church in every age may suggest encouragement to the humble inquirer: and what can be so desirable for the young and inexperienced, in this ensnaring, perilous world, as to have the Lord Almighty for "their Father, and the Guide of their youth?" ( Notes , Ps. 119:9. Ес . 12:1. 2 Cor . 6:14-18, v. 18.) Let young persons then daily and fervently pray for this mercy: and let parents direct and help their children in seeking it, and earnestly entreating God to bestow it on them.
Let those, who have not hitherto begun to seek God, "from this time" begin to do it in good earnest: and if any have grown negligent in this important concern; let them, without delay and with their whole heart, return unto him. But it will not avail the obstinate and hypocritical, to use the most excellent words, and to pre. sume on external privileges, and their relation to God: or on his mercy; as if he would not execute his threatened vengeance, especially en
those who call him Lord and Father, while they continue to "speak and do evil as they can."-Alas! how piainly do many of us find,
on an
impartial review of our conduct, that we have had it in our hearts to do far more evil, than it was in our power actually to perpetrate: and that we should have made ourselves far more criminal and mischievous, if we had had more liberty, health, riches, ingenuity, or opportunity; or if we could have got over the fear of reproach, or punishment from man!
And how few temptations, comparatively, have we resisted out of pure regard to God!When we carefully mark the crimes of others, especially of such as break off from a religious profession, and despise warnings and convictions, we should also note the consequences: and then we shall generally see abundant reason to shun their evil ways. But when the Lord makes sinners a warning and beacon to their companions; and yet these fear not, but rush into similar iniquities, their guilt is greatly aggravated.
He is the only competent Judge of characters: he knows perfectly how to estimate men's comparative advantages, with the warnings and the strivings of his Spirit, which they resist; the hypocrisy of their apparent good, and many other discriminating circumstances: and he alone can infallibly determine, whether the open infidel and profligate, or the designing hypocrite, be the more atrocious character.
It is dreadful to be proved more criminal than those, who have actually perished in their sins: yet it will be no comfort to the condemned to know, that some others were even still worse than they.
V. 12-25.
Blessed be God, his word has been proclaimed in this our distant land, not only to dispersed Israel, but to us "sinners of the gentiles" also; calling on us to return unto him, and declaring his plenteous mercy, and readiness to forgive. This goodness of our God should "lead us to repentance, pentance," and humble confession of our sins.
But, alas! most men, "after the hardness of their impenitent hearts despise the riches of his mercy," and proceed to "treasure up wrath against the day of wrath." ( Note , Rom . 2:4--6.) Hitherto only a small remnant has been called into the true church of God, even from that nation which was, as it were, "married to him;" and but few of this nation, which has been almost equally favored. What abundant cause then have we to be thankful, if we be of this number?
How ought ministers to pray for themselves, and how ought the people to pray for them, that they may be "pastors after God's own heart, to feed the people with knowledge and understanding:" and that very many such pastors may be raised up in all parts of the world. In the primitive ages of the church, when the partition-wall was taken down, such pastors abounded, and the number of true Israelites was rapidly increased. But "yet there is room:" the holy nation may still be
multiplied exceedingly, its worship may be rendered far more spiritual, its people more weaned from "the imagination of their evil hearts;" and they may be be ta taught to be more of one heart and soul, and "to keep the unity ity of the Spirit in the bond of peace." Then Jerusalem will appear to be the glorious throne of JEHOVAH; Israel and Judah will become one in Christ Jesus, and all nations will be gathered unto him.
We are ready, on considering the character of hardened sinners, to say, 'How 'can the LORD put such persons among his children, and give them those privileges, and 'that inheritance, which belong to every one 'of his family?' Yet surely the mercy and grace, which have sufficed for us, would suffice for the worst whom we know or can conceive of. He can teach all the nations of the earth to call him Father, and to exercise every filial disposition towards him: and without this change, no man can be partaker of the inheritance of the children of God.
But, while professed Christians often treacherously depart from God; the voice of godly sorrow aud prayer is sometimes heard from those, who have been most wicked: they have indeed perverted their ways, and forgotten the Lord; and they humbly confess it.
Let such then without delay come unto the God of Israel for salvation, that "their backslidings may be healed."-Sincere penitents renounce all other hopes of salvation, as well as their idols and iniquities.--Whilst men harden themselves in sin, contempt and misery are their portion: but when they are covered with shame and confusion before God, they enter upon safety, comfort, and honor: for "he that covereth his sins shall not prosper, but he that confesseth and forsaketh them, shall have mercy." (Notes, Prov . 28:13. 1 John 1:8-10.)
NOTES.