Jeremiah 3

THey say Or, men use to say, if this, with the four following verses, belong to the former Chapter, then it seems to express Gods condescension to them, that though, if a Woman forsake her Husband, and be married to another man, the Law will not permit him to receive her again, yet God would receive thee again upon thy returning to him, but thou chusest rather obstinately to adhere to thy other confidences, wherein thou shalt not prosper. But, if we look upon them, as beginning a new Argument, then here God declares his readiness to receive them again upon their Repentance, though it be very unusual for Husbands so to do, when their Wives have proved treacherous unto them in betaking themselves to other Husbands, and so this chapter may very well begin, with such a proverbial speech they say, or men use to say, or it is commonly said., if a man put away his Or give her a bill of Divorce, Deut. 24.1. wife, and she go from him, and becomes another mans, shall he return unto her again q. d. He cannot take her again according to the Law, Deut. 24.1, 2, 3, 4. Or, rather will a man do such a thing? If the Law were not against it, would any man be so easily wrought upon, as to take her again? No certainly, it is an argunment from the less to the greater, to set forth Gods great lenity towards them, q. d. if an Husband should turn away his Wife, merely because he pleased her not, though she gave him no just cause, and she should bestow her self on another, he would not be reconciled to her, neither might he take her again, but you have gone a Whoring from me, and sufficiently provoked me to reject, and turn you off. I will dispence with my own Law for your sakes, and will act by my prerogative, I am ready to be reconciled to follow them, that fly from me, as in the close of the verse, and Zec. 1.3. and Mal. 3.7. God will pardon sins of Apostacy and falls after Repentance.? Shall not that land be greatly polluted Heb. In being prophane be prophaned would not so great a sin greatly pollute a State, or Nation, Lev. 18.27, 28, It must needs be polluted by such Marriages to, and fro, and promiscuous couplings, Deut. 24.4.? But thou hast played the harlot with many Not with one only, as being sufficient to make thee an Adulteress, but a common Strumpet, joyning in fellowship with divers associates, and companions, or many Idols. lovers; yet return again to me, says the LORD.

Lift up thine eyes Do but look, and consider, whether I do charge thee wrongfully or no. unto the high places He directs her to the places of her whoredoms, and Idolatries, called High places being principally upon Hills, 2 Kings 21.3. and divers other places, though sometimes in Vallies, chap. 2.23. which notes also her impudence that, whereas other Whores affected privacy, she should be filthy in the open view., and see where thou hast not been lien Thy filthiness has been every where so frequent, that thou canst scarce show a place, that has been free of thy pollutions, verse 6, 13. where there are not the Footsteps of thy Fornications and Idolatries. with: In the wayes Viz. To allure Passengers, See Ezek. 16.24, 25. and waiting for them, viz. Thy Associates, not drawn by others allurements, but thine own Lasciviousness. hast thou at for them, as the Arabian An allusion to the manner and custom of that People, either lying in wait by the way for Passengers as Robbers use to do, Hos. 6.9. They being noted for Robbers. Or rather, in a way of Traffick, that were wont to pitch their Tents by the way sides, that they might meet with their customers to Trade, as they passed along, very properly pointing out the practice of Harlots, see Prov. 7.11, 12. in the wilderness: and thou hast polluted the land with thy whoredoms, and with thy wickedness Not only thy Idolatries, but all other thy wicked courses..

Therefore the showers have been withholden Viz. By me, according to my threatning, Lev. 26.19. and Deut. 28.23, 24. i. e. a drought sent upon thee, either as a punishment of thy wickedness, thus publick sins bring publick judgments, or as an aggravation of it, and then it must be read though, as it often is, q. d. notwithstanding the great drought; and this the last words of the verse seem to favour., and there has been no latter rain This added to showers before mentioned seems to imply, there had been no former, nor latter Rain, the former for the springing of the Corn, the latter for the plumping, and ripening it, this coming a little before harvest.: and thou hadst a whores forehead For all this, thou didst still remain impudent, and obstinate as ashamed of nothing chap. 6.15. thus proverbially expressed because shame does first, and mostly appear in the forehead thus Antichrists impudence is expressed, Revelations 17.5. and some ancient Hereticks were called Effrontes., thou refusedst to be ashamed.

Wilt thou not from this time Viz. That I have withholden showers; some refer this, 1. To the time to come, wilt thou not yet be wise; and for the uture seek to me, having found all thy other ways successless, Isa. 9.13. chap. 8.14. 2. To the time present, how canst thou challenge me for my present severity, and continuing it towards thee, when thou still retainest thy filthiness, thy Whores forehead, ver. 3. Thou still continuest worshipping Idols, and yet fanciest thy self faithful to me. 3. To the time past, i. e. hast thou not all along pretended kindness to me, and as if thou hadst walked close with me, 2 King. 17.32, 33. Ezek 23.39. cry unto me, My Father Wilt thou not as a Child call upon me, whom thou hast thus greatly provoked, and own me as a Father, ver. 19. for such have I been to thee, Psal. 103.13. Mal. 1.6. and 3.17., thou art the guide of my youth Either on whom I have depended, as being brought up by thee, or the submissive expression of a Wife seeking to be reconciled to her Husband, that God would be to her, as he had been in the days of her youth, such a case as is expressed, 1 Cor. 7.11. words of flattery usual with Hypocrites; Or rather, being Married to thee in thy youth, a Periphrasis for Husband, Prov. 2.17. which argues great tenderness towards her ver. 2. thus the tenderness of this relation is expressed, Mal. 2.14. and so God is said to espouse them to himself, Ezek. 16.8..

Will he reserve Here being a defect of the noun, the Jews supply it with thy sin, Isa. 43.25. but by the most, and best, as we do his anger compare it with ver. 12. Psal. 103.9. Nahum. 1.2. in which Texts there is a defect of the same word this may seem to be the words of the Prophet, and so the connexion is easie with the foregoing words, q. d. if thou wouldst do so try me now, &c. would he reserve his anger? Would he not be reconciled? but thou hast taken quite another course: Or, they may be the words of God, as it were, teaching his People how they should accost him God is more forward, and earnest for reconciliation, then sinners themselves. his anger for ever? will he keep it to the end The same with the former for ever.? Behold, thou hast spoken and done Gods challenge of the People charging them, either with their resolved wickedness, that they had made good all their evil words by their evil actions, they had even done as they said; or rather, with their hypocrisie. q. d. notwithstanding all thy former promises, yet thou persistest still in thy lewdness, and obstinacy, Isaiah 58.2. Hosea 7.14. evil things as thou couldest.

¶ The LORD said also Or again, showing that here begins a new Sermon, in which the Prophet from God 1. declares Israels Apostacy, and how it fared with them for it. 2. Aggravates Iuda 's sin, for not taking warning, 3. Issues forth an invitation of them both, to Repentance, with a promise of acceptation, and reuniting them under the Messiah. 4. Relates the compliance of the faithful among them with this invitation. unto me Viz. By revelation for he speaks of things that Israel had done when they were carryed away by the King of Assyria, 2 King. 17.5. to 13. long before Ieremiah was born, therefore he says, hast thou not seen, i. e. considered wherefore God gave her a bill of divorce.; in the days of Josiah the king When he would have purged the Land and restored the pure Worship of God, Hast thou seen that which backsliding Israel has done Viz. The Ten Tribes who fell off from Iudah, and set up a distinct Kingdom of their own under Ieroboam: What they did, viz. in their Idolatries expressed in the next words, and chap. 2.20. see there, when they openly Apostatized from God, and that with one common consent, insomuch that all their Kings proved wicked, and Idolatrous, and possibly it may look as far back as Solomons defection, 1 King. 11.4, 5. &c which may now come in remembrance.? she is gone up upon every high mountain, and under every green tree, and there has played the harlot.

And I said, after she had done all these things, turn thou unto me Viz. By Repentance, Acts 3.19. although she had been so vile, and abominable, yet the Lord waited in expectation of her return.. But she returned not. And her treacherous sister Judah Benjamin is also here comprized, but Iudah being the chief, is only named, these two abiding together after the other ten revolted to Ieroboam, called Israels sister, because they were all descended from the Patriarch Iacob, Ezek. 16.46. compare 23.2, 4. and treacherous or the treacherous one because of her frequent revolts, 2 Chron. 21.6, &c. and 24.17, 18. and many other times, and after as frequent renewed Covenants, and Promises both in conjunction with the rest of the Tribes, Deut. 5.2, 3, 23. &c. and 29.10, 11, 12. &c. and afterwards, 2 Chron. 13.9, 10. &c. and 2 Chron. 15.12. &c. and 23.16. and 29.10. saw it i. e. They were not strangers to it but knew it, as the word is Psal. 40.3. They could not but know how I had dealt with Israel..

And I saw q. d. That which others discern not, I saw well enough, viz. Both her Hypocrisie and dissimulation, and her incorrigibleness notwithstanding what had been befallen Israel, whose correction should have been her instruction; thus God speaks of the notice he took of both, ch. 23.13, 14. Israel is said to be backsliding, but Iudah treacherous, because she retained the Worship of God, though she did often privately, and closely embrace Idols, and sometimes publickly under Manasse and Ahaz, and other wicked Kings., when for all the causes Or notwithstanding all the ground, and reason I had to deal so with Israel in regard of her Adulteries, as to put her way. whereby backsliding Israel committed adultery, I had put her away and given her a bill of divorce Delivered her up into the hands of the Assyrian, where God took from her the title of being his Church, 2 King. 17.5, 6. &c. which he calls here a bill of divorce, not such a one as the Jews were allowed to give upon every slight ground (for such an one God denies, that ever he gave them, and challengeth them to produce it, Isa. 50.1.) but upon just, and great occasion, viz. her playing the Adulteress against him in her Idolatries., yet her treacherous sister Judah feared not i. e. Was neither afraid of giving me offence, nor of the like punishment., but went and played the harlot also Although she had seen the judgment of God executed upon Israel before her eyes, which made it the more stupendious, that she would take no warning by her Sisters sufferings, Prov. 28.14. yet she went on still, Ezek. 23.11, 12, &c..

And it came to pass through the lightness of her whoredom Whether of Iudah's or of Israel's is not agreed upon, but the right applying of it does depend much upon the right acceptation of the word Lightness which comes from an hebrew word that signifies voice, and so it may refer, either to the noise or fame of it, that would fly abroad, and thus it is applyed to Israel, i. e. though Israels whoredoms were never so much blazed abroad, yet Iudah regarded it not. Or, it may be taken for the heinousness of it, a crying voice, as Gen. 4.10. and so by an pallage, her whoredomes of fame or notorious whoredoms; and is not ill expressed here by lightness of her whoredom, noting her impudence in it, as we use to term a common Harlot a light Woman, and thus it is applyed to Iudah both the foregoing, and following words seeming to be an aggravation of Iudah's refrac oriness., that she defiled the land Brought the whole Land under the imputation of filthiness., and committed adultery with stones and with stocks i. e. With Idols made of Stone and Wood, a Metonymy of the Matter to note the baseness of the Fact..

And yet for all this Though God saw, what she did, and though she saw the shameful Idolatry of Israel, and what she had suffered, yet she was not warned, see verse 8. but fell to Idolatry under Manasse who undid what Hezekiah had done, 2 Chron. 33.3. though under fair pretences she dissembled with God in the days of Iosiah, 2 Chron. 34.32.33. as appeared by her sudden revolt, viz. in less then 3 months after Iosia's death, 2 King. 23.31, 32., her treacherous sister Judah has not turned unto me with her whole heart, but feignedly, says the LORD.

And the LORD said unto me; The backsliding Israel has justified Was less vile, has more to say for herself; Iudah's sin being greatly aggravated compared with Israel, Ezek. 16.51. and 23.11. see Luk. 18.14. For, though Israel's sins were more, and their Idolatry continued, yet in Iudah it was more heinous 1. Because of their unruly headstrongness, that broke the raines and restraint, which their external Worship ought to have had upon them. 2. Because of their stupid security in not being warned by the judgments, that they had seen befall Israel for the very same things. 3. Because of their intolerable Pride, boasting that their slate was still unshaken. 4. Because of their gross per idiousness in making promises, and breaking them, which Israel did not, because she brought not her self under such solemn, and frequent obligations, see ver. 7. Lastly, because they were a great deal more zealous in their Idolatries then Israel was, viz. under Manasseh when they slew all the Prophets of the Lord. her self more then treacherous Judah.

¶ Go It may possibly be used here as an Adverb of exciting, namely go to, as is usual, or it notes speed, go quickly out of hand not locally, but set thy face, chap. 2.2. or feet that way or by thy office, address thy self to them, viz. by way of Proclamation crying aloud; possibly implying the distance of place, this voice may in time reach them, though a great way off. Or rather the deafness of Israel, or the bdurateness of Iudah, that they might hear what God says to Israel, conceive hope and be reclaimed by their example, and be excited to emulation., and proclaim these words toward the north i. e. To Assyria and Media and the regions thereabouts that lay Northward from Iudea, whither the Ten Tribes were carried by Tiglath-Pileser, and Salmaneser, 2 King. 15.29. and 17.6., and say, Return thou backsliding Israel, says the LORD; and I will not cause mine anger Upon condition of returning to their former true Worship of God, that thereby Iudah might be awakened, he promiseth that he will not let his anger, or his face, as in the hebrew, because anger principally appears in the face, his angry face or countenance to be upon them, so it is used, Lev. 17.10. Psal. 34.16. and not be inexorable, viz. for ever, which is to be supplyed from the next words: for otherwise his anger lay heavy upon them at this time. to fall A metaphor from things on high that drop down to the hurt of whatever is under it, and so chap. 23.24. compare Gen. 19.24. upon you: For I am merciful Here is the ground of this conditional promise, taken from the nature of God, that sinners may not despair, Psal. 86.15. and 103.8, 9. &c., says the LORD, and I will not keep anger for ever.

Only acknowledge Which will be the evidence of thy Repentance, without which thou canst not lay claim to any pardon, Prov. 28.13. Isa. 55.7. This is spoken by way of limitation, lest the Israelites should fancy a too easie pardon from Gods merciful nature, exhortations to Repentance should always accompany the exhibition of Promises. thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy wayes to the strangers Viz. To other Nations, or rather to othe gods, or to Idols, running here and there up and down like a light impudent Harlot, sometimes to one, sometimes to another, thus sucking in divers superstitions, called scattering thy wayes, ver. 6. 2 King. 17.4, 9, 10. and chap. 2.23.25. thy feet whereby we go on in wayes, a metaphorical Metonymy. under every green tree, and ye have not obeyed my voice So that your sin is not a sin of ignorance, but of obstinacy, shutting your ears against my counsels, which I sent you by my Prophets for your reclaiming, 2 King. 17.13. &c., says the LORD.

Turn, O backsliding children, I am in Covenant with you, Deut. 29.1, 10, 11, 12, &c. and this Covenant notwithstanding all your unfaithfulness, I am ready to renew with you, Hos. 2.19, 20. says the LORD; for I am married unto you: and I will take you one of a city, and two of a family, This word Family is not always to be taken strictly for an houshold; for then the expression would seem to imply more in a Family then in a City; but frequently for a Country or Nation, compare Gen. 12.3. with 22.18. Ezek. 14.17, 18, 19. See chap. 1.15. or for a Tribe and this may partly respect the fewness of those, that will be found penitents, and return, God will have a sprinkling in every City, and in every Family or Tribe, or Country, but chiefly it respects Gods exact care of them, that being now married to them, there shall not be one in a City, or two in a Country, or Tribe but he will find them out, if there be but one, or two he will not overlook them, this seems to be intimated, Isa. 27.12. a Text that points at the same thing. and I will bring you to Zion i. e. To Ierusalem a Type of the Church, a double metonymy of the Subject. It is the manner of the Prophets, when they are treating of temporal deliverances, especially from Babylon, frequently to break out abruptly into the spiritual deliverance by Christ and so probably he does here; and therefore bringing them to Zion must be understood, either of joyning them to his Church under the Messiah, or bringing them again to Worship with Iudah at Ierusalem: as may seem to be intimated chap. 31.6. but the 10 Tribes did never return into their own Land, and therefore that Text must be understood of a spiritual going up to Zion, viz. when all Israel shall be saved, Rom. 11.26. see Isa. 56.7, 8. and 66.20. and ver. 18. Thus we may look upon this part of the Prophesie to have respect, partly to what God was at that time about to do, in this verse, and partly what he would hereafter do, when they should be again setled in their own Land, under the Messiah, ver. 16, 17, 18, 19..

And I will give you pastors Either Civil Magistrates, which are sometimes so called, Mic. 5.5. Or, rather Ecclesiastical, as appears both from the reason of Gods judgments upon Israel, viz. Their Pastors being generally, either Thieves, or dumb Dogs; and also from the nature of their office in the close of the verse, and thus they are called Eph. 4.11. according to mine heart Such as I will both choose for you, and approve off, and that shall faithfully and skilfully declare unto you my mind, which intimates not only a single act of deliverance, but his constant preservation of them., which shall feed you with knowledge and understanding This notes, either the nature of their food. See Neh. 8.8. Mal. 2.7. Or rather the manner of their feeding, see Psal. 78.72. see 1 Pet. 5.2. see more of this promise, chap. 23.4..

And it shall come to pass when ye be multiplied Pointing at the great work of Conversion, that should be among them, especially in the days of the Messias and how greatly the Church should be encreased by the accession of the Gentiles, a beginning whereof we read Act. 2.41. and 4.4., and increased in the land, in those doyes After the growth of the Church under the Messiah., says the LORD, they shall say no more, The ark A Synecdochical expression for all the legal Ceremonies, whereof the Ark was a chief part, the sense is, that whole Worship with all the Rites and Ceremonies belonging to it should wholy cease, Christ being come, who was the substance of what the Ark, and all other Rites did but shadow out for a time, he being now our propitiatory, instead of the covering of the Ark, or Mercy-seat, Rom. 3.25. he answers all the uses and purposes thereof, in the Ark was laid up the Manna, Aarons Rod, and the Tables of the Law, Heb. 9.4. he is now the bread of Life, Ioh. 6.35. he is our Rod of Government, Psal. 23.4. in him is the whole Law fulfilled, Rom. 10.4. and now God shall reign gloriously in his Church by his Word, and Spirit, and shall be so Worshipped without Ceremony, Ioh 4.21, 23. For if this so eminent, and comprehensive a token of Gods presence must cease in the days of the Gospel, much more the Temple Service, with all the Rites belonging to it, Ioh. 1.17. Col. 2 17. Heb. 10.8, 9. of the covenant Called also the Ark of the Testimony, Exod. 25.22. and 30.26. and 31.7. and the reason is, because the two Tables of the Law, which were the Testimony, or witness of the Covenant were closed up in it, Exod. 25.16, 21. and 40.20. of the LORD: neither shall it come to mind, neither shall they remember it, neither shall they visit it, neither shall that be done any more i. e. It shall be no more in use, neither shall there be any miss of it, or any thing like it, there shall be no such thing; men shall not trouble their thoughts about it, or mention it, compare Isa. 65.17. or repair to it as an Oracle to receive the answers of God; nor for Gods Worship, compare Ier. 16.14, 15. Or to the place of its residence, as if no where else to be had; in a word, it shall not at all he had in honour or respect or made much of. The word H asah, done or made signifies to magnifie, as it seems to be used, Deut. 32.6. and 1 Sam. 12.6. the whole Church shall now be the Throne of God, ver. 17. to which purpose the Ark formerly served, now God foreseeing, partly how hard a thing it would be to be believed, and partly the pleas that the corrupt Wit, and invention of man would find out for the retaining of these Rites, and by consequence their loathness to forgo them, he useth such an heap, and variety of expressions to the same thing, that he may leave no room for doubting in a thing so plainly, and fully prohibited in Gospel times..

At that time they shall call Jerusalem the throne Instead of the Ark, whereon was the Mercy-seat, now the Church typified by Ierusalem, Gal. 4.26. and Rev. 21.2. shall be the place of Gods residence, where by his Spirit he will rule and act in his Word and Ordinances, and in special the Messias, see chap. 14.21. and verse 16. of the LORD: and all the nations shall be gathered Intimating both their readiness to come in, and their number, according to that Prophesie of Iacob, Gen. 49.10. See Isa. 2.2. by Nations here understand, either the Ten Tribes who are called many people both Israel and Iudah united, their distance being taken away, see ver. 18. or rather some of all nations, that shall flock into the Gospel Church; for when the Prophets foretel this state, they generally usher it in with the return of this people, at which time the Church shall be greatly enlarged. unto it, to the name of the LORD, to Jerusalem i. e. dwelling in Ierusalem, or where the Lord placed his name, viz. Of old in Ierusalem, Psal. 122.2, 3, &c. but now in the Church, Rev. 21.2, 3. without Ark or Temple, Rev. 21.22. where he will be known as it were by his proper name, Isa. 60.9. or as manifest in the flesh.: neither shall they walk any more after the imagination of their evil heart Both Iew and Gentile shall now conform themselves to the Will of God, Isa. 2.3. The word imagination here comes from a root, that signifies to see, and thus it is sometimes applied to the judgment, Psal. 17.2. and sometimes, to the affection, Psal. 66.18. here it may comprehend both, they will follow neither their own judgment, or affection, but wholly the Word of God, the word is thus phrased, Num. 15.39. and Eccl. 11.9. some read it after the hardness, Deuteronomy 29.19..

In those days the house of Judah shall walk These two Kingdoms shall become one, that had been so long divided, the enmity that was between them shall be taken away, and they shall walk hand in hand in a friendly manner one with another, which is implyed in this phrase of walking together, Psal. 55.14. Amos 3.3. and this points at their incorporating into one body united by the same Spirit, as members under the same body under Christ their Head, and that without distinction of Nations. See Isa. 11.12, 13. and Ezek. 37.16, 17. Eph. 2.14, 15, 16. and 3.6. with the house of Israel, and they shall come together out of the land of the north Viz. Of their Captivity, see the place verse 12., to the land b that I have given for an inheritance unto your fathers. Viz. Canaan both a promise of their enjoying again their antient possession at their last conversion, and typifying the Church of Christ, which they shall be of, when brought out of their spiritual Captivity.

But I said, How shall I Words that speak, either first Gods putting them to their own thoughts, how they could think he should bring such a perfidious people as they were into the Land, which he had promised? Else, secondly his considering within himself, how or what course he should take to bring such a thing about, and accomplish it, they had so greatly degenerated from him, and disobliged him. See Hos. 6.4. both implying that such a thing could not be brought about without Repentance, and true conversion to him, wrought by his free grace, Eph. 1.5, 6. put thee among the children Esteem thee as my Child, till thou give some clearer proof, and demonstration of thy Repentance., and give thee a pleasant land How shall I put thee into possession of that pleasant Land of desire, that I have promised thee, Canaan is so called, Psal. 106.24. Dan. 8.9. and 11.16, 41., a goodly heritage Heb. heritage of glory, or beauty, see Isa. 4.2. of the hosts of nations So called either because possessed by several potent Nations, Num. 13 28. and Deut. 4.38. or rather it may note the great hosts, and multitudes of Nations, or Gentiles, that should be joyned to them in the Gospel Church, viz. Of Gods Elect, and so an heritage of the greatest delights, or the desire of Nations; a People to whom all the Nations would desire to Flock. See Ezek. 20.6. and may be spoken also of the heavenly Canaan; the LXX render it, the heritage of God the Omnipotent Governour of the Nations.? and I said, thou shalt call me, my father God comes now to a resolution how he would do it, either it is a direction, q. d. on this condition, that thou wilt own me, and not return any more to Idols, this shall be done, or a promise, I will cause thee to own me, and give thee perseverance, that thou shalt not depart from me: and this is very applicable to the work of Christ, see Ioh. 1.12. see also 2 Cor. 6.17, 18. and the condition is indeed no more, then God promiseth to effect in them., and shalt not turn away from me.

¶ Surely, as a wife treacherously departeth from her husband God here by telling her what she had formerly been, endeavours to engage her to what she ought to be, namely considering her former unfaithfulness in time past, how she ought to carry it for the future, see 1 Pet. 4.3., so have you dealt treacherously with me, O house of Israel, says the LORD.

A voice was heard Here the Prophet seems to express Israels Repentance, and turning to God, and that, which they were at present ingaging themselves in, (the word being participial and in the present tense) delivered in a prophetical stile as that in chap. 31.15. and that not only out of a sense of their judgements, that they were under, but chiefly of their sins, they were guilty of, and the pardon of which they were now begging, which is intimated by weeping, and supplication. upon the high places Viz. That their cry might be the more publique, both open, and loud chap. 22.20. and Matth. 10.27. possibly alluding to the usual practice, of praying on the tops of houses in great calamities, Isa. 15.3. and 22.1. Ier. 7.29., weeping and supplications Or rather weeping supplications showing the intenseness of it, praying in weeping, and weeping in prayer, Zech. 12.10. like Peters weeping Matth. 26.75. of the children of Israel The end of which might be to provoke Iudah also to Repentance, or otherwise to charge upon them their stupidity, and threaten them with the like judgments, if they would not return upon Israels example.: for they have perverted their way, and they have forgotten the LORD their God?

Return Viz. Repent for Sin and from Sin; here God calls upon them, and invites them to consider whither they are going, and to hearken unto the voice of his Ministers, Hos. 14.1. Act. 3.19. See verse 12. God does as it were bid them hearken to his Messengers, and then he will heal their backsliding., ye backsliding children, and I will heal your backslidings i. e. Idolatries, whereby you turned from me, and rebelled against me, I will take you into that state, as if you had never turned from me, I will make all whole again among you, and reconcile you to my self, Isa. 57.18. chap. 32.40. see Zech. 10.6. and 13.9. I will not only remove your judgements, but your sins also shall be forgiven? This is either Gods framing their answer for them, prescribing the manner, and form of their Repentance by a figure called Mimesis, Hos. 14.2, 3. or, it is their reply to God by way of promise, which they performed under, Iosiah, 2 King. 22. and 23, which with their confession, reacheth to the end of the Chapter., Behold, we come unto thee This expresseth, rather the matter of their Prayer, then the cause of it, Lam, 5.16. drawn chiefly from their sins, as also from their calamities., for thou art the LORD our Words expressing the strongest inducements to it imaginable, because God has right to them, is willing to accept them, and able to save them, Isa. 55.7. chap. 14.22. God.

Truly in vain is salvation hoped for from the hills i. e. Either from their Idols which were Worshipped upon Hills, a Metonymy of the Subject, chap. 2.20. Idols of the hills or from any other external power whatsoever, either of persons, or things, as the strength of Hills, or Forts, High places, and strong places, and assistance from Kings, Hos. 14.3., and from the multitude of mountains Viz. The abundance of them, that they have in their Mountains, or the multitude of Sacrifices, which they offer in the mountains, or to multiply Sacrifices, Quest. but does not the Psalmist hope for Salvation from the Hills, Psal. 121.1. Answer, Yes the Hills of the Land of Promise, which were a pledge of Gods favour to his People, especially those two of Zion, and Moriah, where God did peculiarly manifest his presence, Psal. 87.: truly in the LORD our God is the salvation of Israel Or our Salvation which we do now acknowledge is only in our God, and not in idols, of which we have had ample experience, Psal. 44.7. and 130.7, 8. See Isa. 43.10, 11. Hos. 13.4, 9..

For shame Either in general put for sin, which causeth shame, a Metonymy of the Effect; for that brought shame first into the World, Gen. 2.25. Or, in particular the Idol Baal called the shameful thing, Ier. 11.13. Hos. 9.10. has devoured the labour of our fathers q. d. This has been the fruit of our Idolatry, to have all things go to ruine, both in respect of expence, that which our Fathers having got for themselves, and us by their industry, they have expended upon Baal, and other Idols, Ezek. 16.16. to 21. and also of the heavy Judgments, that God brought upon us for it. chap. 5.17. from our youth Either with reference to the nation, ever since they began first to be a People unto God, and followed him in the Wilderness, chap. 2.2. or rather ever since we were born, or took notice of any thing, thus it was from time to time, we find from our Childhood, that our Fathers have laboured in vain, and all things have succeeded ill with us, because of their departure from God.; their flocks and their herds, their sons and their daughters All these things are mentioned to show, that they did thrive in nothing, but either a blast upon all from God, Hos. 9.11. to the end Mal. 2.2, 3. or Idolatrous Sacrifices consumed all, Amos 4.4, 5. the Idols not sparing even our very Children, Psal. 106.37. or the Enemy spoiled us of all, chap. 5.17. and all this as the sad effect of our Idolatries..

We lie down We are perplexed, and confounded within our selves, we are such a reproach both to God and Man, that we cannot but lift up our hands for shame, even we, that had once an whores forehead verse 3. but must lye down in our shame, an expression to set forth the greatness of their Repentance, and sorrow, as one in great perplexity, not knowing what to do, throwes himself down upon his Couch or Bed, 1 King. 21.4. in our shame, and our confusion covereth us A metaphor from persons muffled up in the Bed clothes, as ashamed to be seen, the like expression, Psal. 44.15.: for we have sinned against the LORD our God, we and our fathers This notes the universality of their sins, the whole generation of us, like Fathers, like Children. True Confession wraps up our own, and others sins, Ezra 9.7. Neh. 9.33, 34. Psal. 106.6, 7. chap. 14.20. and keeps us from all excuse by others examples, 2 Kings 17.41. which gross guilt of theirs in this kind is described chap. 44.17. from our youth even unto this day As the former sets forth the universality of their sins, so this the continuance of them, Deut. 9.7. 2 Kings 17.34, 41., and have not obeyed the voice of the LORD our God.