The
work of ministers is rightly to divide the word of truth and to give every
one his portion. So the prophet is here instructed to do, in the further
answer he gives to the case of conscience proposed about continuing the
public fasts. His answer, in the foregoing chapter, is by way of reproof to
those that were disobedient and would not obey the truth. But here he is
ordered to change his voice, and to speak by way of encouragement to the
willing and obedient. Here are two words from the Lord of hosts, and they
are both good words and comfortable words. In the former of these messages
(ver. 1) God promises that Jerusalem shall be restored, reformed,
replenished (ver. 2-8), that the country shall be rich, and the affairs of
the nation shall be successful, their reputation retrieved, and their state
in all respects the reverse of what it had been for many years past (ver.
9-15); he then exhorts them to reform what was amiss among them, that they
might be ready for these favours designed them (ver. 16, 17). In the latter
of these messages (ver. 18) he promises that their fasts should be
superseded by the return of mercy (ver. 19), and that thereupon they should
be replenished, enriched, and strengthened, by the accession of foreigners
to them, ver. 20-23.
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1 Again the word of the LORD
of hosts came to me, saying, 2 Thus saith the LORD
of hosts; I was jealous for Zion with great jealousy, and I was jealous for
her with great fury. 3 Thus saith the LORD;
I am returned unto Zion, and will dwell in the midst of Jerusalem: and
Jerusalem shall be called a city of truth; and the mountain of the LORD
of hosts the holy mountain. 4 Thus saith the LORD of hosts; There shall yet
old men and old women dwell in the streets of Jerusalem, and every man with
his staff in his hand for very age. 5 And the streets of the
city shall be full of boys and girls playing in the streets thereof.
6 Thus saith the LORD of hosts; If it be marvellous in the eyes of the remnant of this people
in these days, should it also be marvellous in mine eyes? saith the LORD
of hosts. 7 Thus saith the LORD
of hosts; Behold, I will save my people from the east country, and from the
west country; 8 And I will bring them, and they shall dwell in
the midst of Jerusalem: and they shall be my people, and I will be their
God, in truth and in righteousness.
The prophet, in his foregoing discourses, had left his hearers under a high
charge of guilt and a deep sense of wrath; he had left them in a melancholy
view of the desolations of their pleasant land, which was the effect of
their fathers' disobedience; but because he designed to bring them to
repentance, not to drive them to despair, he here sets before them the great
things God had in store for them, encouraging them hereby to hope that their
case of conscience would shortly determine itself and that God's providence
would as loudly call them to joy and gladness as ever it called them
to fasting and mourning. It is here promised,
I. That God will appear for Jerusalem, and will espouse and plead her cause.
1. He will be revenged on Zion's enemies (v. 2): I was jealous for
Zion, or of Zion; that is, "I have of late been heartily
concerned for her honour and interests, with great jealousy. The
great wrath that was against her (ch. vii. 12) now turns against her
adversaries. I am now jealous for her with great fury, and can no
more bear to have her abused in her afflictions than I could bear to be
abused by her provocations." This he had said before (ch. i. 14,
15), that they might promise themselves as much from the power of his anger,
when it was turned for them, as they had felt from it when it was against
them. The sins of Zion were her worst enemies, and had done her the most
mischief; and therefore God, in his jealousy for her honour and comfort,
will take away her sins, and then, whatever other enemies injured
her, it was at their peril. 2. He will be resident in Zion's palaces (v.
3): "I have returned to Zion, after I had seemed so long to
stand at a distance, and I will again dwell in the midst of Jerusalem
as formerly." This secures to them the tokens of his presence in his
ordinances and the instances of his favour in his providences.
II. That there shall be a wonderful reformation in Jerusalem, and religion,
in the power of it, shall prevail and flourish there. "Jerusalem,
that has dealt treacherously both with God and man, shall become so famous
for fidelity and honesty that it shall be called and known by the
name of a city of truth, and the inhabitants of it shall be called children
that will not lie. The faithful city has become a harlot (Isa.
i. 21), but shall now become a faithful city again, faithful to the God
of Israel and to the worship of him only." This was fulfilled; for
the Jews after the captivity, though there was much amiss among them, were
never guilty of idolatry. Jerusalem shall be called the mountain of the
Lord of hosts, owning him and owned by him, and therefore the holy
mountain, cleared from idols and consecrated to God, and not, as it had
been, the mount of corruption, 2 Kings xxiii. 13. Note, The city of
God ought to be a city of truth and the mountain of the Lord of
hosts a holy mountain. Those that profess religion, and relation to God,
must study to adorn their profession by all instances of godliness and
honesty.
III. That there shall be in Jerusalem a great increase of people, and all
the marks and tokens of a profound tranquillity, When it has become a city
of truth and a mountain of holiness, it is then peaceable and
prosperous, and every thing in it looks bright and pleasant. 1. You may look
with pleasure upon the generation that is going off the stage, and see them
fairly quitting it in the ordinary course of nature, and not driven off from
it by war, famine, or pestilence (v. 4): In the streets of
Jerusalem, that had been filled with the bodies of the slain, or
deserted and left desolate, shall now dwell old men and old women,
who have not been cut off by untimely deaths (either through their own
intemperance or God's vengeance), but have the even thread of their days
spun out to a full length; they shall feel no distemper but the decay of
nature, and go to their grave in a full age, as a shock of corn in his
season. They shall have every one his staff in his hand, for very
age, to support him, as Jacob, who worshipped, leaning upon the top
of his staff, Heb. xi. 21. Old age needs a support, and should not be
ashamed to use it, but should furnish itself with divine graces, which will
be the strength of the heart and a better support than a staff in the hand.
Note, The hoary head, as it is a crown of glory to those that wear it, so it
is to the places where they live. It is a graceful thing to a city to see
abundance of old people in it; it is a sign, not only of the healthfulness
of the air, but of the prevalence of virtue and the suppression and
banishment of those many vices which cut off the number of men's months in
the midst; it is a sign, not only that the climate is temperate, but that
the people are so. 2. You may look with as much pleasure upon the generation
that is rising up in their room (v. 5): The streets of the city
shall be full of boys and girls playing in the streets. This intimates,
(1.) That they shall be blessed with a multitude of children; their families
shall increase and multiply, and replenish the city, which was an early
product of the divine blessing, Gen. i. 28. Happy the man, happy the nation,
whose quiver is full of these arrows! They shall have of both sexes, boys
and girls, in whom their families shall afterwards be joined, and
another generation raised up. (2.) That their children shall be healthful,
and strong, and active; their boys and girls shall not lie sick in bed, or
sit pining in the corner, but (which is a pleasant sight to parents) shall
be hearty and cheerful, and play in the streets. It is their pleasant
playing age; let us not grudge it to them; much good may it do them and no
harm. Evil days will come time enough, and years of which they
will say that they have no pleasure in them, in consideration
of which they are concerned not to spend all their time in play, but to
remember their Creator. (3.) That they shall have great plenty, meat enough
for all their mouths. In time of famine we find the children swooning as
the wounded, in the streets of the city, Lam. ii. 11, 12. If they are
playing in the streets, it is a good sign that they want for nothing. (4.)
That they shall not be terrified with the alarms of war, but enjoy a perfect
security. There shall be no breaking in of invaders, no going out
of deserters, no complaining in the streets (Ps. cxliv. 14); for,
when there is playing in the streets, it is a sign that there is little care
or fear there. Time was when the enemy hunted their steps so closely that
they could not go in their streets (Lam. iv. 18), but now they shall play
in the streets and fear no evil. (5.) That they shall have love and
peace among themselves. The boys and girls shall not be fighting in the
streets, as sometimes in cities that are divided into factions and parties
the children soon imbibe and express the mutual resentments of the parents;
but they shall be innocently and lovingly playing in the streets, not
devouring, but diverting, one another. (6.) That the sports and diversions
used shall be all harmless and inoffensive; the boys and girls shall have no
other play than what they are willing that persons should see in the
streets, no play that seeks corners, no playing the fool, or playing the
wanton, for it is the mountain of the Lord, the holy mountain, but
honest and modest recreations, which they have no reason to be ashamed of.
(7.) That childish youthful sports shall be confined to the age of childhood
and youth. It is pleasing to see the boys and girls playing in the
streets, but it is ill-favoured to see men and women playing there, who
should fill up their time with work and business. It is well enough for children
to be sitting in the market-place, crossing questions (Matt. xi. 16,
17), but it is no way fit that men, who are able to work in the vineyard,
should stand all the day idle there, Matt. xx. 3.
IV. That the scattered Israelites shall be brought together again from all
parts whither they were dispersed (v. 7): "I will save my
people from the east country, and from the west; I will save them from
being lost, or losing themselves, in Babylon, or in Egypt, or in any other
country whither they were driven." They shall neither be detained by
the nations among whom they sojourn nor shall they incorporate with them;
but I will save them, will separate them, and will bring them to
their own land again; by the prosperity of their land I will invite them
back, and at the same time incline them to return; and they shall dwell
in the midst of Jerusalem, shall choose to dwell there, because it is
the holy city, though, upon many other accounts, it was more eligible to
dwell in the country; and therefore we find (Neh. xi. 2) that the people
blessed all the men who willingly offered themselves to dwell at Jerusalem.
V. That God would renew his covenant with them, would be faithful to them
and make them so to him: They shall be my people and I will be their God.
That is the foundation and crown of all these promises, and is inclusive of
all happiness. They shall obey God's laws, and God will secure and advance
all their interests. This contract shall be made, shall be new-made, in
truth and in righteousness. Some think that the former denotes
God's part of the covenant (he will be their God in truth, he will
make good all his promises of favour to them) and the latter man's part of
the covenant--they shall be his people in righteousness, they shall
be a righteous people and shall abound in the fruits of righteousness,
and shall not, as they have done, deal treacherously and unjustly with their
God. See Hos. ii. 19, 20. God will never leave nor forsake them in a way of
mercy, as he has promised them; and they shall never leave nor forsake him
in a way of duty, as they have promised him. These promises were fulfilled
in the flourishing state of the Jewish church, for some ages, between the
captivity and Christ's time; they were to have a further and a fuller
accomplishment in the gospel-church, that heavenly Jerusalem, which
is from above, is free, and is the mother of us all; but the fullest
accomplishment of all will be in the future state.
All these precious promises are here ratified, and the doubts of God's
people silenced, with that question (v. 6): "If it be
marvellous in the eyes of this people, should it be marvellous in my eyes?
If it seem unlikely to you that ever Jerusalem should be thus repaired,
should be thus replenished, is it therefore impossible with God?" The remnant
of this people (and God's people in this world are but a remnant), being
few and feeble, thought all this was too good news to be true, especially in
these days, these difficult days, these cloudy and dark days.
Considering how bad the times are, it is highly improbable, it is morally
impossible, they should ever come to be so good as the prophet speaks. How
can these things be? How can dry bones live? But should it therefore appear
so in the eyes of God? Note, We do both God and ourselves a deal of wrong if
we think that, when we are nonplussed, he is so, and that he cannot
get over the difficulties which to us seem insuperable. With men this is
impossible; but with God all things are possible; so far are God's
thoughts and ways above ours.
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9 Thus saith the LORD
of hosts; Let your hands be strong, ye that hear in these days these words
by the mouth of the prophets, which were in the day that the
foundation of the house of the LORD
of hosts was laid, that the temple might be built. 10 For before
these days there was no hire for man, nor any hire for beast; neither was
there any peace to him that went out or came in because of the
affliction: for I set all men every one against his neighbour.
11 But now I will not be unto the residue of this people as in
the former days, saith the LORD
of hosts. 12 For the seed shall be prosperous; the vine
shall give her fruit, and the ground shall give her increase, and the
heavens shall give their dew; and I will cause the remnant of this people to
possess all these things. 13 And it shall come to pass, that
as ye were a curse among the heathen, O house of Judah, and house of Israel;
so will I save you, and ye shall be a blessing: fear not, but let
your hands be strong. 14 For thus saith the LORD
of hosts; As I thought to punish you, when your fathers provoked me to
wrath, saith the LORD
of hosts, and I repented not: 15 So again have I thought in
these days to do well unto Jerusalem and to the house of Judah: fear ye
not. 16 These are the things that ye shall do; Speak ye
every man the truth to his neighbour; execute the judgment of truth and
peace in your gates: 17 And let none of you imagine evil in your
hearts against his neighbour; and love no false oath: for all these are
things that I hate, saith the LORD.
God, by the prophet, here gives further assurances of the mercy he had in
store for Judah and Jerusalem. Here is line upon line for their comfort, as
before there was for their conviction. These verses contain strong
encouragements with reference to the difficulties they now laboured under.
And we may observe,
I. Who they were to whom these encouragements did belong--to those who, in
obedience to the call of God by his prophets, applied in good earnest to the
building of the temple (v. 9): "Let your hands be strong,
that are busy at work for God, you that hear in these days these words by
the mouth of the prophets, and are not disobedient to them as your
fathers were, in the former days, to the words of those prophets that
were sent to them. You may take the comfort of the promises, and shall have
the benefit of them, who have obeyed the precepts given you in the day
that the foundation of the house of the Lord was laid, when you were
told that, having begun with it, you must go on, that the temple might be
built; God told you that you must go on with it, and you have laboured
hard at it for some time, in obedience to the heavenly vision. Now you are
those whose hands must be strengthened and whose hearts must be comforted,
with these precious promises; to you is the word of this consolation
sent." Note, Those, and those only, that are employed for God, may
expect to be encouraged by him; those who lay their hands to the plough of
duty shall have them strengthened with the promises of mercy; and those who
avoid their fathers' faults, not only cut off the entail of the curse, but
have it turned into a blessing.
II. What the discouragements were which they had hitherto laboured under, v.
10. These are mentioned as a foil to the blessings God was now about to
bestow upon them, to make them appear the more strange, to the glory of God,
and the more sweet, to their comfort. The truth was the times had long been
very bad, and the calamities and difficulties of them were many and great.
1. Trade was dead; there was nothing to be done and therefore nothing to be
got. Before these days of reformation began there was no hire for
man, nor any hire for beasts. The fruits of the earth (though it had
long lain fallow, and therefore, one would think, should have been the more
fertile) were thin and poor, so that the husbandman had no occasion to hire
harvest people to reap his corn, nor teams to carry it home, for he could be
scarcely said to have any. Merchants had no goods to import or export, so
that they needed not to hire either men or beasts; hence the poor people,
who lived by their labour, had no way of getting bread for themselves and
their families. 2. Travelling was dangerous, so that all commerce both by
sea and land was cut off; nay, none durst stir abroad so much as to visit
their friends, for their was no peace to him that went out, or came in,
because of the affliction. The Samaritans, and Ammonites, and their
other evil neighbours, made inroads upon them in small parties, and seized
all they could lay their hands on; the roads were infested with highwaymen,
and both city and country with housebreakers; so that neither men's persons
nor their goods were safe at home or abroad. 3. There was no such thing as
friendship or good neighbourship among them: I set all men every one
against his neighbour. In this there was a great deal of sin, for these
wars and fightings came from men's lust, and this God was not the author of;
but there was in it a great deal of misery also, and so God was in it a just
avenger of their disobedience to him; because they were of an evil spirit
towards him, a spirit of contradiction to his laws, God sent among them an
evil spirit, to make them vexatious one to another. Those that throw off the
love of God forfeit the comfort of brotherly love.
III. What encouragement they shall now have to proceed in the good work they
are about, and to hope that it shall yet be well with them: "Thus and
thus you have been harassed and afflicted, but now God will change his way
towards you, v. 11. Now that you return to your duty God will comfort
you according to the time that he has afflicted you; the ebbing tide shall
flow again." 1. God will not proceed in his controversy with them; I
will not be to them as in the former days. Note, It is with us well or
ill according as God is to us; for every creature is that to us which he
makes it to be. And, if we walk not contrary to God as in the former days,
he will not walk contrary to us as in the former days; for it is only with
the froward that he will wrestle. 2. They shall have great plenty
and abundance of all goods things (v. 12): The seed sown shall
be prosperous, and yield a great increase; the vine shall give her
fruit, which makes glad the heart, and the ground its products,
which strengthen the heart; they shall have all they can desire, not only
for necessity, but for ornament and delight. The heavens shall give their
dew, without which the earth would not yield her increase, which is a
constant intimation to us of the beneficence of the God of heaven to men on
earth and of their dependence on him. It is said of a sweeping rain
that it leaves no food (Prov. xxviii. 3); but here the gentle dew
waters the earth, that it may give seed to the sower and bread to the
eater. And thus God will cause the remnant of this people to possess
all these things. They are but a remnant, a residue, very
few, one would think scarcely worth looking after; but, now that they are at
work for God, he will take care that they shall want nothing which is fit
for them. This confirms what the prophet's colleague had said, a little
before (Hag. ii. 16, 19), From this day will I bless you. Note, God's
people, that serve him faithfully, have great possessions. "All
is yours, for you are Christ's." 3. They shall recover their credit
among their neighbours (v. 13): You were a curse among the
heathen. Every one censured and condemned them, spoke ill of them, and
wished ill to them, upon the account of the great disgrace that they were
under; some think that they were made a form of execration, so that if a man
would load his enemy with the heaviest curse he would say, God make thee
like a Jew! "But now, I will save you, and you shall be a
blessing. Your restoration shall be as much taken notice of to your
honour as ever your desolation and dispersion were to your reproach; you
shall be applauded and admired as much as ever you were vilified and run
down, shall be courted and caressed as much as ever you were slighted and
abandoned." Most men smile or frown upon their neighbours according as
Providence smiles or frowns upon them; but those whom God plainly blesses as
his own, shows favour to and puts honour upon, we ought also to respect and
be kind to. The blessed of the Lord are the blessing of the land, and should
be so accounted by us. This is here promised to the house both of Israel and
Judah; for many of the ten tribes returned out of captivity with the two
tribes, and shared with them in those blessings; and, it is probable,
besides what came at first, many, very many, flocked to them afterwards,
when they saw their affairs take this turn. 4. God himself will determine to
do them good, v. 14, 15. All their comforts take rise from the
thoughts of the love that God had towards them, Jer. xxix. 11. Compare these
promises with the former threatenings. (1.) When they provoked him to
anger with their sins, he said that he would punish them, and
so he did; it was his declared purpose to bring destroying judgments upon
them, and, because they repented not of their rebellions against him, he
repented not of his threatenings against them, but let the sentence of the
law take its course. Note, God's punishing sinners is never a sudden and
hasty resolve, but is always the product of thought, and there is a counsel
in that part of the will of God. If the sinner turn not, God will not turn.
(2.) Now that they pleased him with their services; he said that he would do
them good; and will he not be as true to his promises as he was to his
threatenings? No doubt he will: "So again have I thought to do well
to Jerusalem in those days, when you begin to hearken to the voice of
God speaking to you by his prophets; and these thoughts also shall be
performed."
IV. The use they are to make of these encouragements.
1. Let them take the comfort which these promises give to them: Fear you
not (v. 15); let your hands be strong (v. 9); and
both together (v. 13), Fear not, but let your hands be strong.
(1.) The difficulties they met with in their work must not drive them from
it, nor make them go on heavily in it, for the issue would be good and the
reward great. Let this therefore animate them to proceed with vigour and
cheerfulness. (2.) The dangers they were exposed to from their enemies must
not terrify them; those that have God for them, engaged to do them good,
need not fear what man can do against them.
2. Let them do the duty which those promises call for from them, v.
16, 17. The very same duties which the former prophets pressed upon their
fathers from the consideration of the wrath threatened (ch. vii. 9,
10) this prophet presses upon them from the consideration of the mercy
promised: "Leave it to God, to perform for you what he has promised, in
his own way and time, but upon condition that you make conscience of your
duty. These are the things then that you shall do; this is your part
of the covenant; these are the articles which you are to perform, fulfil,
and keep, that you may not put a bar in your own door and stop the current
of God's favours." (1.) "You must never tell a lie, but always
speak as you think, and as the matter is, to the best of your knowledge: Speak
you every man the truth to his neighbour, both in bargains and in common
converse; dread every word that looks like a lie." This precept the
apostle quotes (Eph. iv. 25), and backs it with this reason, We are
members one of another. (2.) Those that are entrusted with the
administration of public justice must see to it, not only that none be
wronged by it, but that those who are wronged be righted by it: Execute
the judgment of truth and peace in your gates. Let the judges that sit
in the gates in all their judicial proceedings have regard both to truth and
to peace; let them take care to do justice, to accommodate differences, and
to prevent vexatious suits. It must be a judgment of truth in order to
peace, and making those friends that were at variance, and a judgment of
peace as far as is consistent with truth, and no further. (3.) No man must
bear malice against his neighbour upon any account; this is the same with
what we had ch. vii. 10. We must not only keep our hands from doing
evil, but we must watch over our hearts, that they imagine not any evil
against our neighbour, Prov. iii. 29. Injury and mischief must be crushed in
the thought, in the embryo. (4.) Great reverence must be had for an oath,
and conscience made of it: "Never take a false oath, nay, love no
false oath; that is, hate it, dread it, keep at a distance from it. Love
not to impose oaths upon others, lest they swear falsely; love not that any
should take a false oath for your benefit, and forswear themselves to do you
a kindness." A very good reason is annexed against all these corrupt
and wicked practices: "For all these are things that I hate, and
therefore you must hate them if you expect to have God your friend."
These things here forbidden are all of them found among the seven things
which the Lord hates, Prov. vi. 16-19. Note, We must forbear sin, not
only because God is angry at it, and therefore it is dangerous to us, but
because he hates it, and therefore it ill becomes us and is a very
ungrateful thing.
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18 And the word of the LORD
of hosts came unto me, saying, 19 Thus saith the LORD
of hosts; The fast of the fourth month, and the fast of the fifth,
and the fast of the seventh, and the fast of the tenth, shall be to the
house of Judah joy and gladness, and cheerful feasts; therefore love the
truth and peace. 20 Thus saith the LORD
of hosts; It shall yet come to pass, that there shall come
people, and the inhabitants of many cities: 21 And the
inhabitants of one city shall go to another, saying, Let us go
speedily to pray before the LORD,
and to seek the LORD
of hosts: I will go also. 22 Yea, many people and strong nations
shall come to seek the LORD of hosts in Jerusalem, and
to pray before the LORD.
23 Thus saith the LORD
of hosts; In those days it shall come to pass, that ten men shall
take hold out of all languages of the nations, even shall take hold of the
skirt of him that is a Jew, saying, We will go with you: for we have heard that
God is with you.
These verses contain two precious promises, for the further encouragement of
those pious Jews that were hearty in building the temple.
I. That a happy period should be put to their fasts, and there should be no
more occasion for them, but they should be converted into thanksgiving days,
v. 19. This is a direct answer to the enquiry concerning their fasts,
ch. vii. 3. Those of them that fasted in hypocrisy had their doom in
the foregoing chapter, but those that in sincerity humbled themselves before
God, and sought his face, have here a comfortable assurance given them of a
large share in the happy times approaching. The four yearly fasts
which they had religiously observed should be to the house of Judah joy
and gladness, and solemn feasts, and those cheerful ones. Note, Joyous
times will come to the church after troublous times; if weeping endure for
more than a night, and joy come not next morning, yet the morning will come
that will introduce it at length. And, when God comes towards us in ways of
mercy, we must meet him with joy and thankfulness; when God turns judgments
into mercies we must turn fasts into festivals, and thus walk after the
Lord. And those who sow in tears with Zion shall reap in joy
with her; those who submit to the restraints of her solemn fasts while they
continue shall share in the triumphs of her cheerful feasts when they come,
Isa. lxvi. 10. The inference from this promise is, "Therefore love
the truth and peace; be faithful and honest in all your dealings, and
let it be a pleasure to you to be so, though thereby you cut yourselves
short of those gains which you see others get dishonestly; and, as much as
in you lies, live peaceably with all men, and be in your element when you
are in charity. Let the truths of God rule in your heads, and let the peace
of God rule in your hearts."
II. That a great accession should be made to the church by the conversion of
many foreigners, v. 20-23. This was fulfilled but in part when, in
the latter times of the Jewish church, there were abundance of proselytes
from all the countries about, and some that lay very remote, who came yearly
to worship at Jerusalem, which added very much both to the grandeur and
wealth of that city, and contributed greatly to the making of it so
considerable as it came to be before our Saviour's time, though now it was
but just peeping out of its ruins. But it would be accomplished much more
fully in the conversion of the Gentiles to the faith of Christ, and the
incorporating of them with the believing Jews in one great body, under
Christ the head, a mystery which is made manifest by the scriptures
of the prophets (Rom. xvi. 26), and by this among the rest, which makes
it strange that when it was accomplished it was so great a surprise and
stumbling-block to the Jews. Observe,
1. Who they are that shall be added to the church--people, and the
inhabitants of many cities (v. 20); not only a few ignorant
country people that may be easily imposed upon, or some idle people that
have nothing else to do, but intelligent inquisitive citizens, men of
business and acquaintance with the world, shall embrace the gospel of
Christ; yea, many people and strong nations (v. 22), some of all
languages, v. 23. By this it appears that they are brought into
the church, not by human persuasion, for they are of different languages,
not by external force, for they are strong nations, able to have kept their
ground if they had been so attacked, but purely by the effectual working of
divine truth and grace. Note, God has his remnant in all parts; and in the
general assembly of the church of the first-born some will be found out
of all nations and kindreds, Rev. vii. 9.
2. How their accession to the church is described: They shall come to
pray before the Lord and to seek the Lord of hosts (v. 21); and,
to show that this is the main matter in which their conversion consists, it
is repeated (v. 22): They shall come to seek the Lord of hosts in
Jerusalem, and to pray before the Lord. No mention is made of their
offering sacrifices, not only because these were not expected from the
proselytes of the gate, but because, when the Gentiles should be brought in,
sacrifice and offering should be quite abolished. See who are to be
accounted converts to God and members of the church: and all that are
converts to God are members of the church. (1.) They are such as seek the
Lord of hosts, such as enquire for God their Maker, covet and
court his favour, and are truly desirous to know his mind and will and
sincerely devoted to his honour and glory. This is the generation of
those that seek him. (2.) They are such as pray before the Lord,--such
as make conscience, and make a business, of the duty of prayer,--such as
dare not, would not, for all the world, live without it,--such as by prayer
pay their homage to God, own their dependence upon him, maintain their
communion with him, and fetch in mercy and grace from him. (3.) They are
such as herein have an eye to the divine revelation and institution, which
is signified by their doing this in Jerusalem, the place which God
had chosen, where his word was, where his temple was, which was a type of
Christ and his mediation, which all faithful worshippers will have a
believing regard to.
3. How unanimous they shall be in their accession to the church, and how
zealous in exciting one another to it (v. 21): The inhabitants of
one city shall go to another, as formerly when they went up from all
parts of the country to worship at the yearly feasts; and they shall say, Let
us go speedily to pray before the Lord; I will go also. This intimates,
(1.) That those who are brought into an acquaintance with Christ themselves
should do all they can to bring others acquainted with him; thus Andrew
invited Peter to Christ and Philip invited Nathanael. True grace hates
monopolies. (2.) That those who are duly sensible of their need of Christ,
and of the favour of God through him, will stir up themselves and others
without delay to hasten to him: "Let us go speedily to pray; it
is for our lives, and the lives of our souls, that we are to petition, and
therefore it concerns us to lose no time; in a matter of such moment delays
are dangerous." (3.) That our communion with God is very much assisted
and furthered by the communion of saints. It is pleasant to go to the
house of God in company (Ps. lv. 14), with the multitude (Ps.
xlii. 4), and it is of good use to those that do so to excite one another to
go speedily and lose no time; we should be glad when it is said to us, Let
us go, Ps. cxxii. 1. As iron sharpens iron, so may good men sharpen the
countenances and spirits one of another in that which is good. (4.) That
those who stir up others to that which is good must take heed that they do
not turn off, or tire, or draw back themselves; he that says, Let us go,
says, I will go also. What good we put others upon doing we must see
to it that we do ourselves, else we shall be judged out of our own mouths.
Not, "Do you go, and I will stay at home;" but, "Do you go,
and I will go with you." "A singular pattern (says Mr. Pemble) of
zealous charity, that neither leaves others behind nor turns others before
it."
4. Upon what inducement they shall join themselves to the church, not for
the church's sake, but for his sake who dwells in it (v. 23): Ten
men of different nations and languages shall take hold of the skirt
of him that is a Jew, begging of him not to outgo them, but to take them
along with him. This intimates the great honour they have for a Jew, as one
of the chosen people of God, and therefore well worthy their acquaintance;
they cannot all come to take him by the hand, or embrace him in their arms,
but are ambitious to take hold of the skirt of his robe, to touch the hem of
his garment, saying, We will go with you, for we have heard that God is
with you. The gospel was preached to the Jews first (for of that nation
the apostles were) and by them it was carried to the Gentiles. St. Paul was
a Jew whose skirt many took hold of when they welcomed him as an angel of
God, and begged him to take them along with him to Christ; thus the
Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus,
John xii. 21. Note, It is the privilege of the saints that they have God
with them, have him among them--the knowledge, and fear, and worship of him;
they have his favour and gracious presence, and this should invite us into
communion with them. It is good being with those who have God with them, and
those who join themselves to the Lord must join themselves to his
disciples; if we take God for our God, we must take his people for our
people, cast in our lot among them, and be willing to take our lot with
them.
