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This would lead them to repentance and amendment of life; and by acting as reasonable creatures, they would soon become religious ones ; but while they are giddy, thoughtLess, and inconsiderate, there is no hope of them.

3. We see in the forty seventh chapter how soon God can humble and mortify the mou delicate. What a melan. choly change was it to the tender and delicate Babylonians, when led captive, and treated as Naves, with all the horrors of poverty and disgrace! how mortifying to those who had lived in ease and pleasure! May we be taught by it to guard against excessive tenderness and delicacy, as not knowing to what afflictions and hardships we may be appointed, which will be peculiarly heavy if we have un. reasonably indulged the flesh.

4. The almighty power of God makes him a most formidable enemy. Those are awful words in v. 3. I will not meet thee as a man, from whom thou mightest flee, whose power thou mightest refift, or evade his justice, or move his compassion to spare thee. See what a fearful thing it is to fall into the hands of the living God. While the wicked tremble to meet him as their judge, let his people rejoice in him as their redeemer, whose perfections are all engaged for their happiness..

5. See how soon God can strip men of all their comforts, and learn not to be proud of them. So he did by Baby. lon. He can uncover their locks, strip persons of their jewels and ornaments; of the wealth in which they trust, and in consequence of which they think they shall see no sorrow. He can bereave them of their children, and bring upon them family distresses in their perfection. He can deprive them of the knowledge which they are proud of, and in which they boast. Let us lay this to heart, remem. ber the uncertainty of all earthly possessions, and never be proud of them or fix our affections too strongly upon them. Let us employ our wealth and abilities for God; confider our comforts as his gifts, that we may adore and glorify the Giver. Let us never addict ourselves to pleasure, nor dwell carelefsly, lest God take away our comforts; and for all these things bring us into judgment.

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CH A P. CH A P. XLVIII. God having by the prophet reproved and threatened the Chaldeans

in the former chapters, here proceeds to show his people their fins. í L EAR ye this, O house of Jacob, which are call

Uled by the name of Israel, and are come forth out of the waters of Judah, or, that flow from the fountain of Judah, his posterity, which swear by the name of the

LORD, and make mention of the God of Israel, [but] 2 not in truth, nor in righteousness. For they call them

selves, of the holy city, and stay themselves upon the God of Israel; rely on their external privileges, but are

not sincere in their profesion; the LORD of hosts [is] his . 3 name. I have declared the former things from the bea

ginning; and they went forth out of my mouth, and I showed them; I did [them) suddenly, and they came to

pass; I foretold future events, and brought them to pass 4 unexpeEtedly, or at the precise time. Because I knew that

thou (art] obstinate, and thy neck [is] an iron finew,

which will not bend, and thy brow brass, which will not 5 blush; therefore, to leave thee without excuse, I have even

from the beginning declared [it] to thee; before it came to pass I showed [it] thee: lest thou shouldst say,

Mine idol hath done them, and my graven image, and 6 my molten image hath commanded them. Thou hast

heard, see all this; and will not ye declare it?) ye have heard my predictions, and seen their accomplishment, and

will ye not openly acknowledge this? I have showed thee · new things from this time, even hidden things, and thou

didft not know them; particularly your deliverance by 7 Cyrus. They are created now, and not from the begin.

ning; even before the day when thou heardest thein not; left thou shouldst say, Behold, I knew them; I have given you new prophecies concerning your captivity and

deliverance, left you should say, My own fagacity discovered 8 these events. Yea, thou heardest not; yea, thou knewest

not; yea, from thattime [that] thine ear was not opened; or rather, nor was thine car* opened of old ; that is, thou

: wat walt not taught these things formerly: for I knew that

thou wouldīt deal very treacherously, and wast called a - transgressor from the womb; or that, apoftate, was thy

.name from thy birth; ir thou wast early given to idolatry, gard haft retained an affention to it ever since. For my

name's fake will I defer, or fuppress, mine anger, and . for my praise will I refrain for thee, that I cut thee not 10 off. Behold, I have refined thee, but not with silver

but thou art not as silver, there is yet too much dross left; . I have chosen thee in the furnace of affliction; by is afflictions I have made thee more fit for my choice. For

mine own sake, [even] for mine own fake, will I do [it;] left the gods of the heathens should be thought more wise and powerful than I: for how should [my name] be polluted, or blafphemed? and I will not give my glory

unto another.'. . I 2 Hearken unto me, O Jacob and Ifrael, my called ; I 13 [amhe; I fam) the first, I also sam] the last. Mine

hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens : (when I call unto them, they stand up together, they are ready, like

fervants, to execute my orders, therefore I can deliver thee. 14 All ye Ifraelites assemble yourselves, and hear; which

among them, which of their gods or oracles, hath declared these [things ?] the LORD hath loved him, hath chosen Cyrus and fitted him for the work: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans;

his army, and God's hand with it, spall destroy them. 15 I, [even] I, have spoken; 'yea, I have called him: I

have brought him, and he shall make his way prof. · 16 perous. Come ye near unto me, hear ye this; I have

not spoken in secret from the beginning; from the time that it was, there [am] I; or, before the time that this was, I am the eternal God, and see every thing before me

in its fucceffon : and now the Lord God, and his Spirit, 17 hath sent me his prophet, to foretell these things. Thus

faith the LORD, thy Redeemer, the Holy One of Israel; I sam] the LORD thy God which teacherh thee to profit by thy affli&tions, which leadeth thee by the way

[that] . Lowra.

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(that) thou shouldit go; that is, leadeth thee out of thy 18 troubles. O that thou hadít hearkened to my com

mandments! then had thy peace been as a river, and thy righteousness as the waves of the sea; thou shouldst

not have gone into captivity, but a succession of blessings 'fhould have flowed upon thee one after another; thy peace and

prosperity should have been uninterrupted and abundant : 19 Thy feed also had been as the sand, and the offspring

of thy bowels like the gravel thereof; numerous as the sands, or like the fishes of the sea; his name should not have been cut off nor deftroyed from before me; whereas now they shall be greatly diminished by their calami

ties, and few of them hall return from Babylon. . 20 Yet, notwithstanding this, Go ye forth of Babylon, flee

ye from the Chaldeans, not with silence and amazement, but with a voice of singing declare ye, tell this, utter it

[even) to the end of the earth; say ye, The LORD 21 hath redeer.ed his servant Jacob. And they thirsted

not (when) he led them through the deserts : he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out; he will fup

ply them in their return, as he did their fathers in their 22 journey thro' the wilderness. [There is) no peace, faith

the LORD unto the wicked, tho' the wicked Mare in the blesings of their deliverance, and return with them, get they fall have ng lasting peace; they will fill have reason ta lock upon God as their enemy, amidst all their prosperity.

REFLECTION S. 1. TU E are here taught the vanity and insufficiency of

. external privileges, without real piety. The jews boasted of their name, their relation to God and Abraham, and the holy city, but not in truth, nor in righteousness. Thus many among us think it sufficient to falvation that they are called christians, enjoy many privileges above others, belong to the church, and enjoy gospel ordirar.ces; yea, they mention the name of God and Chriit, and boast in them, without truth and righteousness. But this is gios hypocrisy, a high affront to God, and taking his name in vain; for no religion is of any avail that is not founded on sincerity.

2. We see the nature and advantage of afflictions. They are designed to prove and refine the sufferers, to reform them from their vices, to purify their hearts, and increase their graces. Afflictions are sometimes the means of beginning, and often of carrying on, a good work in the soul; and it should be the desire of those who are afflicted, to get good thereby; and in order to that they should earnestly pray that God would teach them to profit by his chastisements; for he intends them for our profit, that we may be partakers of his holiness.

3. We see the advantage of hearkening to God's commands; that is, of being attentive to them, studying the nature and extent of them, and sincerely obeying them: this is the way to enjoy uninterrupted tranquillity and happiness. God is desirous we should do this, O that thou hadf hearkened to my commandments! v. 18. a high expression of his kindness to his creatures, and his willingness to save finners. All that the Lord our God says to us, therefore, let us hear, and be obedient.

4. Whatever peace and prosperity any church or nation enjoys, there is no peace to the wicked; they can never be in a state of peace and favour with God, nor can they have any folid, lasting peace of conscience, or well grounded hope of everlasting peace. They can take no reasonable encouragement from God's promises to his people, however confidently they may rely upon them. Tho they are join. ed to God's people in appearance, and in external communion, yet they have no title to their special privileges. But let the wicked forsake his way, and the unrighteous man his thoughts, and turn to the Lord; then peace, and all good, will come unto them. .

CHA P. XLIX. The beginning of this chapter principally relates to Christ and the . covenant of redemption, and the deliverance he should work out for the church, as illustrated by the deliverance of the jews.


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