from the commentary on Hosea by Jeremiah Burroughs
Then shall we know, if we follow on to know the Lord: his
going forth is prepared as the morning; and he shall come unto us as the rain,
as the latter and former rain unto the earth.
Hosea 6:3
This scripture is very full, and pregnant with sweetness,
and the interpretation unattended with difficulty.
"Then shall we
know, if we follow on to know." "If" is not in the original…..
And we shall know, and we shall follow on to know. The word signifies to follow
one as eagerly as a man which persecutes another, and persecutes him as Paul
did the saints, with full purpose of mind: when men thus follow on to know, God
will reveal himself more. Luther applies these words to Christ and the gospel
revelation of him, setting men's minds on fire by the truth so clearly discovered,
and inflaming them with such love to it that they follow on to know it. But
although these words have reference to Christ, yet, primarily, they are to be
understood of God's delivering his people out of captivity. Then they shall
know. What shall they know? That they shall live in his sight. When God
delivers them, then they shall know,
1. God's faithfulness in his covenant made to our fathers:
we know very little of it now, but the time is coming when we shall know it
clearly.
2. The works of God's wisdom, all working for his people's
good in their lustre and beauty.
3. The excellency of God's power, how it overrules all things,
and how it is exerted for the saints' good.
4. The mercy of God acting every way for their best
advantage: we are now in great misery, and our troubles increase, and we cannot
see how mercy is working for good; but then we shall know.
5. The mind of God: we are now in much darkness, not only
with respect to outward troubles, but to soul trials; we know very little of
God now at the best, but then we shall know him clearly.
6. The vanity of all worldly pomp and glory, and the folly
of all carnal confidence: men are now ready to call the proud happy, and bless
the workers of iniquity, and run to king Jareb; but then we shall know that God
is able to deliver his people out of all straits.
7. That it is not in vain for the people of God to seek
him, even then, when all human helps and hopes fail; then they shall know that
there is a power and efficacy in prayer, as God's ordinance, to help them in
difficulties.
8. The meaning of many prophecies which are now very dark
and obscure, and yet contain much sweetness for the churches of God: and
whether this will be worth knowing, let discerning men judge.
9. The glorious purposes and decrees which God has had from
all eternity for our good: God has glorious purposes, although we for the
present know them not, but we shall know them; there is a time that all these
things, and much more than these, shall be revealed.
"We shall know, if we follow on to know the
Lord." "If" is not in the original, but put in to fill up the
sense; but if we take the words literally, "we shall know, if we follow
on," then the sense runs thus, Does God reveal himself to his people? and
do his people lay hold of the opportunity? if so, they shall know more. But if
you take the words without the "if," thus, You know, and follow on to
know; the meaning is, That when God begins to show mercy he will go on to show
mercy; so that these words are a motive to turn to God, or an expression of
their confidence in God. God was now in the dark, his presence clouded towards
them, and the enemies scoffed and mocked at them, saying, "Where is now
your God?" The people answer, We shall know our God again, and he will
discover himself to our comfort, but to your shame. The observations are,
Observation 1. True penitents turn to God that they may
know God. As there must be some knowledge before turning to God, so we turn to
God that we may know him more; and the desire of knowing him should not be so
much to deliver from hell, as to be fitted thereby to do him more and better
service. If the hypocrite have but so much service and knowledge as to manage
thereby to attain his own ends, he is satisfied; but a gracious heart dares not
rest in such content.
Observation 2. No man can turn to God, but as God's face is
towards him. We cannot turn to God except God turn first to us: "When he
giveth quietness, who then can make trouble?" Job xxxiv. 29.
Observation 3. When God comes to his people in mercy,
reveals he to them much of himself; and according to the degrees of his coming
to them, are the manifestations of himself unto them, either more or less; he
gives them something in this life, an earnest at the beginning, and at death
the full payment, the perfect enjoyment of all promised good. Faith can see a
glory in God, even in the darkest seasons; but in the times of light, then it
can see abundance of mercy.
Therefore it is Christian wisdom to take notice of the
mercies we enjoy, else we cannot glorify God's name. Oh how much of the
faithfulness, power, wisdom, goodness, and mercy of God in turning the
counsels, plots, and devices of the wicked to our good, we might have known,
had we but been diligent observers of his providence! Those who see not the
glory of God now shining brightly in the world, have very little light in
themselves, but must needs be very dark, or strangely negligent in the
observation of the good things they enjoy from God. Of John, who saw the future
blessed estate of the church, the temple of God, the ark of the testament was
kept in the holy of holies, Rev. xi. 19, when none of the people could see it,
it is said that he should prophesy again, Rev. x. 11; not that he should arise
again and prophesy, but the time is coming that the Revelation shall be as
clearly understood as if John had written a new revelation. Just so in Isa.
xxx. 26, a scripture parallel to the text, the Lord promises, when he binds the
breach of the people, and heals the stroke of their wound, "the light of
the moon shall be as the light of the sun;" knowledge shall wonderfully
increase, there shall be very glorious manifestations of God to his people. And
that passage in Isaiah shows plainly that our present text refers to that time
in which God will exalt his church, and make it glorious in the eyes of all
beholders.
Observation 4. The knowledge of God is a very comfortable
thing to the saints. They speak here triumphantly, "Then shall we know, if
we follow on to know;" anything of God makes gracious hearts to spring
with joy and gladness. It is the happiness of the saints in heaven to know God,
and to have the sight of God: and so it is here; "This is eternal life, to
know thee, and Jesus Christ, whom thou hast sent;" not only to know him,
but to know him as he appears for his church's deliverance. How many are now in
heaven blessing God that ever their eyes beheld these days! Nay, certainly,
should God but let our forefathers out of their graves to see what a turn
things here have taken, and how their prayers have been answered, they would be
as men astonished. If it be so comfortable to see and know God in this life,
what will it be in heaven, where nothing shall intervene to darken this sight
of God!
Observation 5. The more men turn to God, the more they shall
know of him; yea, this we may be sure of, whatever else we here enjoy.
"All this evil is come upon us; yet made we not our prayer before the Lord
our God, that we might turn from our iniquities, and understand thy
truth," Dan. ix. 13: if we understand thy truth and turn from our
iniquities, we shall know more of the truth. "The pure in heart shall see
God," Matt. v. 8. Oh the sweet light which purified minds enjoy! to these
God reveals his secrets, and acquaints them with the mystery of his covenant,
Psal. xxv. 14. The great rabbies of the world are ignorant of these things,
they are mysteries unto them; and this is the reason of it, because they turn
not unto God, neither labor to know God.
Observation 6. Those that know something of God desire to
know more. He that is learned covets after more knowledge. None, truly, but the
ignorant, are enemies to learning; those that never knew the worth of it, are
they that cry it down; therefore those who are contented with little, nay, and
think their little sometimes too much, are of poor, mean, and base spirits, far
from following on to know the Lord.
Observation 7. A gracious heart puts forth strong endeavors
in the use of means to increase in the knowledge of God. He will let no time
escape, neglect no opportunity, in which knowledge may be increased, Dan. ix.
13. This was Solomon's prayer, 1 Kings iii. 9, "Give, therefore, thy
servant an understanding heart;" in the Hebrew it is…Give thy servant a
hearing heart. Though God had discovered himself wonderfully, yet he desires
that God would further manifest himself to him. Therefore they are very foolish
that think they know enough of God, and are contented with what they know; it
is a great blessing of God to have a hearing ear and an understanding heart.
Therefore what a fond opinion is it, and what a sluggish spirit does it
manifest, to be satisfied with the knowledge of former times! What! say they,
shall we be wiser than our forefathers? We are, indeed, to bless God for the
knowledge of our forefathers, and say, as Master Greenham did, "I bless God
for what our forefathers knew;" but also add with him, "I bless God
also that he has kept back some of his counsels to communicate to this
generation." It is an argument of a poor spirit to rest satisfied with
small measures of knowledge; the light three or four hundred years ago was dim,
and in these days our light is poor and weak to that which shall be revealed,
especially with respect to the worship and order of God's house. Therefore had
not we need to "follow on to know the Lord?" Therefore God forbid
that any should scorn at the new lights which God discovers, but rather let us
be humbled for our ignorance, and now begin to follow on earnestly and perseveringly
to know the Lord. No new truth indeed in respect of the word is revealed, but
with regard to the manifestation of them to us they may be said to be new.
Observation 8. It is a blessed thing to take notice of God
revealing himself. Oh how happy a thing had it been for many of us, if, when
God first began to stir our hearts, we had followed on to know the Lord! How
sad it is for many to look back to former days! what glorious and sweet
manifestations had they then of God's love! but, through worldly cares and
sluggishness of spirit, all is lost: they are now in the dark, and cannot speak
of God to edification: whereas many who are younger, and have kept their
communion with God, know more of God, and are able to speak more sweetly of his
goodness, than they. And you who thus know God in your youth, bless him that he
has brought you to this light, and make much of it; for as Christ said to
Nathanael, John i. 50, "Because I said unto thee, I saw thee under the fig
tree, believest thou? thou shalt see greater things than these;" so do you
bless God for what you do know, and God will reveal more.
Observation 9. Those who "follow on to know the Lord,"
shall know more of him. "The diligent hand maketh rich." It matters
not though thy parts be weak, thy abilities mean, thy failings many, if Christ
be thy Teacher it matters not, thy weaknesses shall not hinder his instructions;
Christ teaches the weak as well as the strong, nay, accounts it his glory to
teach such; nay, the Father himself is not ashamed to instruct them. Christ
gives thanks to his Father, that he has revealed these things to babes and
sucklings. Christ is a meek, gentle, lowly Teacher, very mild and loving, he
will neither upbraid his followers with their weakness, nor discourage them in
their dullness. Christ speaks to poor, weak, burdened sinners; "Come unto
me, all ye that are weary and heavy laden;" who then will be discouraged?
No, to thy soul he will give wisdom liberally, and infuse into thee the
principles of saving knowledge. Col. i. 10, "That ye might walk worthy of
the Lord unto all pleasing, being fruitful in every good work, and increasing
in the knowledge of God." Great are the treasures of knowledge which a
diligent Christian may obtain. "Continue," or draw out, "thy
loving-kindness unto them that know thee," Psal. xxxvi. 10. Thou hast some
glimmering knowledge of God, some spark of Divine light; bless God for it, and
follow on perseveringly to know the Lord, and then thou shalt know more. It is
a heavy curse that is denounced on those women in Timothy, that are "ever
learning, and never able to come to the knowledge of the truth," 2 Tim. iii.7.
But many a poor soul may here object, If this be so, I fear
it is my condition, that the means aggravate the sins that I commit, and leave
me inexcusable.
To answer thee, If thou art not one who follows divers
lusts, and make them thy practice, thou art not among those who are "ever
learning, but never able to come to the knowledge of the truth." If thou
followest on to know God, God will follow thee on with mercy.
Observation 10. One mercy makes way for another; a less
prepares for a greater! God beholds all things at once with one view of his
providential eye, and it is his happiness so to do; but the saints cannot do
this, they must know a little now, and more at another time. And do not our
times make good this text? The Lord will grant one deliverance now, and another
reviving the next day, and all to usher in a greater. The Lord first smote us,
and within two days did he revive us, and the third day we lived in his sight;
and since that deliverance we have followed on to know the Lord, and God has
revealed himself more in his power, wisdom, and faithfulness; and, if it be not
our fault, we may know more of his workings. Oh that we had hearts to follow on
the Lord in repenting, believing, and turning to him! he would follow us with
mercies, and all the good that we can wish for, one after another. God makes
wicked men to know more wrath, and the drops of his anger here are but the
beginning of the deluge of miseries which are their portion; they sink, and sink,
and their sinking must be to all eternity. Oh the difference which there is
between God's dealing with the saints and with the wicked! though the saints
may be under a cloud for the present, but they shall know the Lord, the sun
will appear again; the Lord will follow on his work,
though we neglect ours, and glorious shall be the issue, Were it not a glorious
thing, if a man had lived from the beginning to this day, and might live to the
end of the world, to see what God did in former times, what God doth now, and
what he will do to the end of the world for his poor churches? The saints shall
live to all eternity to see these glorious things. God did glorious things in
the first six thousand years, and surely the next six thousand shall be still
more glorious, but in eternity God will do most of all: then the saints of God,
those which "follow on to know the Lord," shall be put into the real
possession of all those glorious things which God has been doing from all
eternity. "His going forth is prepared as the morning." Jerome
conceived these words to be meant of Christ; he shall come as the morning,
being called the "Sun of righteousness," and "the Morning-star;"
and he conceives that it may have reference to the title of the 22nd Psalm,
"A Psalm of David, to the chief Musician upon Aijeleth Shahar;" that
is, the morning hind; to wit, Christ, who was sent forth as the morning hind,
and hunted in his infancy and in his life, as the hind is pursued by the
hounds.
But if we take the words simply as they lie before us, they
appear an expression of Israel's confidence in God after a night of trouble.
The word "prepared," signifies also decreed, it is decreed upon as
the morning and the evening, as the day follows the night by a decree.
Children, when they see the sun going down, will often cry, because they think
he will never rise again; so the wicked in their straits cry out, We are
undone, this darkness will never be over; yea, and such is the baseness of our
unbelieving hearts, we think when the clouds of sorrow begin to arise, and
blackness to cover the sun of our prosperity, mercy will never break through,
light will no more appear. But more particularly,
Observation 11. Times of afflictions are night times. This
is implied here: we may have a long time of sorrow and misery, a dark tempest
may overtake us, yet know, that a morning will come. They are called night
times for three reasons.
1. Because of their uncomfortableness. Darkness is very
terrible. Drexelius tells us of a young man, very fearful of darkness, who, on
God striking him with a dangerous sickness, insomuch that he could not sleep,
tumbling up and down in his bed, uttered these words, If this darkness be so
terrible, what is eternal darkness! and this proved the means of his
conversion. Well, therefore, may affliction times be called night times, times
of darkness.
2. They are times that often put an end both to public and
private service. The night is the time in which the brute creatures, which in
the day time keep close, come forth for their prey. Therefore the apostle's exhortation
is seasonable, Let us work while it is called today, before the night cometh,
when no man can work.
3. Night times are times of danger. Many of our brethren
can testify to this in these times. When is the time that wicked men prey upon
the saints, and the wild beasts go out to devour, but in the dark? so, when do
men meditate upon terror and create fears to themselves, but in the night of
their afflictions and sorrows?
Observation 12. The time of deliverance is the morning, the
morning after the sad and dark night. As light is comfortable in the morning
after a sad, dark, and stormy night; so is deliverance after trouble. The
morning is very desirable, as appears, Psal. cxxx. 6, "My soul waiteth for
the Lord more than they that watch for the morning: I say, more than they that
watch for the morning." God's mercies after afflictions are very sweet, as
the light approaching in the morning is to the laboring man going forth to his
work. When God has work for men to do, he expects that they should go forth to
it, and show themselves in it. As the sun when it rises begins to show itself
in its brightness and glory so ought every Christian to shine in the work and
service of God after deliverance. In a sickness, or when some strait is upon
thee, thou art hindered in God's service, and in thy work; well, then, when God
bestows on thee the morning of a deliverance, go forth and manifest thy zeal
for him, be not ashamed of his cause in the bright noonday of mercy.
Observation 13. The church has no afflictions unfollowed by
a morning. The morning will come, either to churches in special, or persons in
particular; and we hope this time is coming to us; therefore let dominion be given
to the Lord in the morning; yea, and let dominion be given to the righteous in
the morning, and this seems to be the meaning of Rev. ii. 26, 28, "To him
that overcometh, will I give the morning-star." There may be great
contentions, grievous miseries, in this night of afflictions; but be
encouraged, to him that overcometh will I give this morning-star of comfort and
deliverance.
Observation 14. It is God's presence which constitutes the
saints' morning. As the stars may impart some light, and yet the brightness of
all combined cannot form the light of day, but when the sun appears there is
day forthwith; so God may make some comfort arise to a soul from secondary and
inferior means, but it is he himself alone who, by the shining of his face, and
the smiles of his countenance, causes morning.
Observation 15. God's mercies to his people are prepared
and decreed. They are set and determined, "Thy going forth is prepared as
the morning:" the word I showed you in the original signifies decreed. Jer.
xxxiii. 20, "Thus saith the Lord; If ye can break my covenant of the day,
and my covenant of the night, and that there should not be day and night in
their season; then may also my covenant be broken with David my servant."
Here we have both the text and the note from it; as is the covenant of God's
decree with day and night, morning and evening, called a covenant because It is
sure and certain, so also is the covenant which God has made to Christ and to
his church firm and sure; and it is a ground of strong consolation to the
saints to consider, that mercies which they want are set and decreed mercies,
and therefore they may wait for them with patience.
Observation 16. The saints in the night of their affliction
can comfort themselves in this, that the morning is coming. It is night yet,
but the morning will come, it is aproaching: the assurance that the morning is
dawning upholds the saints' spirits in the night of their sorrows. The
tempest-tossed mariner in the gloom of night, the weary traveler in his dark
and lonesome journey, comfort themselves with this, that the morning light is
coming. It is far better to be in darkness, and expect the dawn, than to be in
the light and to know or fear that darkness is coming, and light will never
return more.
Observation 17. The saints' night is darkest a little
before their deliverance; as a little before the dawning of the day the
darkness is most dense and terrible. So it was in Egypt a little before
Israel's deliverance, and their return out of captivity. And this should
mightily encourage us, in these times, not to be disheartened though our
miseries should increase, for the darker and the bigger the cloud is, it will
the sooner break; therefore wait with patience.
Observation 18. God's mode of deliverance is gradual. As
the day breaks by degrees, so the saints shine gradually in their lives,
answerable to the light which God imparts. We would have instantaneous
deliverance; light, and perfect noonday forthwith; but this is not God's mode
of dealing with his people. A child knows not that it is day till it be very
light indeed; but the wise can discern the first streaks in the horizon. Oh
that we were so wise to discern God's dealings in the workings of providence
towards us!
"And he shall come unto us as the rain." God so
glories in this part of his creation, that he wonders when men do not fear him
who is the giver of rain: " Neither say they in their heart, Let us fear
the Lord our God, that giveth rain," Jer. v. 24; there is so much of my
glory in this very one creature, that men's hearts must be very hard that will
not praise me for it. And God is elsewhere styled, "the Father of
rain." The mention of it here refers to that country in which the prophet
spake; to Canaan, where they had rain, not so frequently as we have, but twice
a year especially, viz. at seed-time, to soften the ground, and a little before
harvest, to fill up the corn in the ear. The apostle James seems to allude to
this, chap. v. 7, "The husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early and latter rain:"
so should we, for God's time of delivering his people, his interpositions shall
be as seasonable as the former and latter rain. The observations from these
words are,
Observation 19. What the rain is to the corn, God’s
blessing is to his people. We depend as much upon God for blessing and mercy,
as the seed upon the rain for growth and increase; without the rain the corn
will be but as "the parched places in the wilderness," which is the
curse branded upon the wicked, Jer. xvii. 5-6. Hence we may see what poor
creatures we are, depending upon such a thing as the rain is in itself, and learn
from that to consider how entirely we depend on the infinite God for all the
blessings we enjoy.
Observation 20. The church should increase under the rain
of God's blessing. As the earth is not unthankful for the rain, but sends forth
corn, grass, and flowers; so should we always, after the receiving of mercies,
return unto God in duties. We would think it strange if the earth, after all
the cost man has bestowed upon it, and after the sweet and seasonable showers
of rain, should be barren and fruitless. O man, condemn thyself: the word is
compared to rain; and how many times have the sweet showers and droppings of
the word lighted upon thee, and yet thou hast remained barren and un- fruitful!
Deut . xxxii. 2.
Observation 21. God's mercies to his people are both
seasonable and suitable: "as the latter and former rain unto the
earth." The Lord comes to wicked men in a way of general providence; but
to the saints as rain in seedtime and harvest, with much fullness. How should
this teach us our duty to wait with patience upon God, as the husbandman for
the appointed weeks of harvest! James v. 7. If mercies always came when we
would have them, they would prove judgments to us that which in itself is a
mercy, coming untimely, proves an affliction; God sent his people Israel a king,
but he proved a heavy judgment to them. It is God's mercy unto you to defer his
gifts till the full time. We exclaim, Our troubles are great, and continue
long; we had thought to have seen a period to these times, our wars at an end,
and peace settled in our kingdom; and now we see, if they had indeed ended when
we desired, what a misfortune it would have been to us. How many that observe God's
dealings can say, that if such a mercy had come when they wished for it, it had
ruined them! therefore God's time is the best time. Hence we find that the
saints have often blessed God when he has crossed them in their desires, and
has denied them the thing which they so importunately asked. The Lord has sent
us the former rain seasonably, at the beginning of the summer, to prepare the
earth for fruit; but now there are scorching heats in the kingdom, heats of
displeasure in the country, in the city, nay, almost in every family. Let us
then now with patience wait, and the latter rain in its season will assuredly
come.
Is God so seasonable in his mercies towards us? Let us be
seasonable and suitable in our duty; let us bring forth fruit unto God in due
season, as the godly man in the 1st Psalm is said to do; for in this consists
the excellency of service. Therefore it is no other but a temptation of Satan,
that, when men are called to pursue their necessary avocations, then stirs them
up to prayer or hearing: these are not the motions of the Spirit, for they are
seasonable; for God never puts the soul upon extremes, the performing of two
contrary duties at one and the same time. It is an excellent sign of a gracious
heart, to account a season for service, a mercy; and the lack of opportunity, a
misery. Certainly it is a great judgment of God upon a man, to be unserviceable
in a season of service. Jude, ver. 12, describing the corruptions of the gospel
by life and doctrine, in his time, saith, they were "trees whose fruit
withereth, without fruit, twice dead, plucked up by the roots;" trees
corrupt even in the time of autumn, when their fruit should come in abundantly.
Thus it is with many men, when God expects the most fruit from them, they show
themselves most corrupt and vile. These mightily provoke God. And how many such
have we amongst us at this day, who, when God calls them to service, manifest
the rottenness which is in their spirits! Many when they are in a poor
condition think, Oh had I such a man's estate, what a deal of good would I do with
it! had I such parts and abilities as some have, and as much time, and as many
opportunities afforded me, how would I lay them out for God! O foolish hearts,
who, when they can do nothing, would do most, and when they may do most, do
nothing at all.
Observation 22. God's mercies to his people are varied
according to their necessities. "The latter and the former rain."
Toward the seed-time they wanted rain, and God sends it them. Now, as God may
call us to a variety of services, according to the variety of mercies, let not
us content ourselves in that we have done something, employed our heads, or
hands, or purses; but willingly devote every power and adopt every expedient to
subserve his cause. God has employed thee this day in one service, he has another
for thee to do the next: be willing and ready to be set on work, and bless God
that he deigns to employ thee in his service.
Observation 23. When God has begun in mercy with his
people, he will go on. If God should give only the former rain, the seed would
not fructify and increase without the latter rain: faith will believe that God
will not lose the glory of former mercies, for want of succeeding ones: faith believes
that God will never begin a work, and leave it incomplete. Let not us then
begin to obey God, and then leave off and lose all that we have done; let us
consider that the vows of God are upon us, the many prayers we have put up, and
let us not now lose the return of them. How many in the days of their youth
followed on to know God, and found the sweetness of the word to be as the former
and the latter rain unto them! Do not now lose all which you got in your youth,
by denying him service in your age.
Observation 24. God's mercies to his people procure much
good. They are not empty shells, there is in them all they profess to contain,
all God promises to give.
Observation 25. The deliverances of God's people come from
heaven. They spring not out of the earth; if ever God's people are delivered,
there must be a Divine, Almighty power put forth, else it will never be a
deliverance in mercy.
Observation 26. God's people's deliverances cannot be hindered.
Why? Because they come from above. They are as the light of the sun, and as the
rain that comes upon the earth: who can hinder the sun from shining, the rain
from falling? who can interrupt night and day? so, who can hinder the rain of
mercy from falling on a people prepared for it?
Observation 27. We should make a spiritual use of God's
works in his creatures. We see after the coldest winter there comes a summer,
after a drought great rain: let not us, in the times of cold and dark
afflictions sent by God, conclude that mercy is quite gone, that God has shut
up his loving-kindness in forgetfulness; no, but let us rest assured that there
will be a return of mercy which shall revive us.
