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.