Loss repaired.
These verses contain an amplification of the pre ceding promises by way of stronger assurance and greater comfort to his people There is also an application of the same, in which, by a bold but beautiful personification, the laud itself, beasts of the field, as well as the children of Zion, are called to joy and gladness.
I. REJOICINGS ENJOINED.
1. The call to joy is addressed to things animate and inanimate, to animals rational and irrational; while the expression for joyfulness is suitably and sufficiently raised. Negatively, it is the absence of fear; positively, it is gladness and exultation.
2. The contrast is also very expressive. When the plague of locusts was approaching or had actually arrived, the land mourned; now it is called on not only to lay aside fear and divest itself of all apprehension, but to leap for joy and rejoice.
II. REASONS ASSIGNED. In each case the cause of rejoicing is subjoined.
1. First comes the general statement, "For the Lord will do great things;" more correctly, "hath done great things." He had done great things and terrible in chastising his erring children and punishing his enemies; but much greater things and more gracious he did when he repelled the invader and relieved his distressed people. Great things does God do in wrath, greater still in mercy.
"And though his arm be strong to smite,
'Tis stronger still to save."
2. The next reason assigned for rejoicing contains several particulars relating to the pasture-grounds and fruit trees. The pastures had been devoured as by fire; now they spring into new life, and are clothed with fresh young grass. The vine was dried up, the fig tree languished, the pomegranate, palm, and apple tree, yea, all the trees of the field, were withered; now they yield their strength, and are become vigorous and fruitful. When a man's ways please the Lord, his enemies are at peace with him, and the very stones of the field are in league with him; in like manner, when God is at peace with his people and they with him, through mutual reconciliation cemented by the blood of the cross, all the creatures of God are their servants.
3. The third reason assigned is the gift of rain, suitable and seasonable—the former rain and the latter rain, with the necessary results, namely, floors full of wheat, and vats overflowing with wine and oil. Pusey follows those who understand moreh in the sense of "teacher," as the Targum, which renders the clause, "Has restored to you your instructor [or, 'instructors'] in righteousness;" and the Vulgate, "Teacher of righteousness;" the Septuagint, followed by the Syriac and the Arabic, "The foods unto righteousness." His comment is, "It seems most probable that the prophet prefixes to all the other promises that first all-containing promise of the coming of Christ. Such is the wont of the prophets, to go on from past judgments and deliverances to him who is the Centre of all this cycle of God's dispensations, the Son manifest in the flesh Him Joel speaks of as the Subject of rejoicing: 'Exult and joy in the Lord thy God; for he giveth [or, 'will give'] thee the Teacher unto righteousness,' i.e. the result and object of whose coming is righteousness." He further adds, "The early and latter rain, coming respectively at the seed-time and the harvest, represent the beginning and the completion; and so, by the analogy of earthly and spiritual sowing, growth, and ripeness, they represent preventing and perfecting grace; the inspiration of good purposes and the gift of final perseverance, which brings the just to glory consummated; the principles of the doctrine of Christ, and the going on unto perfection."
III. REPARATION FOR YEARS OF LOSS.
1. Sin had been the cause of Israel's calamity; the instruments that brought about the calamity were commissioned by God, and therefore called his great army. Small and insignificant as the individuals composing that army were, by their multitude they became great, and by the Divine commission they became mighty. The loss inflicted was consequently great. It had continued for several successive years, the change in the order of these instruments of destruction implying, according to some, not the order of attack, but the successiveness of the inroads made, and that for year after year.
2. The losses sustained are now to be repaired, such is the graciousness of God's dealings with his people when penitent. Years of plenty are to succeed the years of famine, and the losses of the latter are to be counterbalanced by the abundance of the former. It is no unusual thing with God to restore double, even as he promises, saying, "Even to-day do I declare that I will render double unto thee." Thus he did with Job; the Lord gave the patriarch twice as much as he had before, and blessed the latter end of Job more than the beginning. Men's sins deserve all the chastisement that comes upon them; it is not because of man's merit, but in virtue of God's great goodness, that any compensation whatever is made them.
3. Thus it is with afflictions in general when we have the sanctified use of them. In such a case we are gainers, not losers, by affliction. When we return to him by means of repentance, he returns to us in the way of restitution. He repents him concerning his servants; he makes them glad according to the days wherein he has afflicted them, and the years wherein they have seen evil.
IV. RETURN OF PRAISE TO GOD FOR HIS GOODNESS.
1. God's goodness takes visible shape when he bestows the great abundance of good things promised to his people; that goodness is greatly enhanced when the sufficiency of food and of temporal good things is accompanied with satisfaction. Men sometimes have a sufficiency and eat, but are not satisfied; again they eat, and are satisfied, but forget their Benefactor, and fail to thank him for his bounties.
2. The return which God expects, and man is bound to make, is praise to the Name of the Lord. This return of praise includes several items here clearly expressed or implied. There is