26<\/strong>. and praise<\/em>, &c.] In acknowledgment of His bounty: cf. (of the Canaanites) Jdg 9:27<\/span> (R.V. marg<\/em>.).<\/p>\n shall never be ashamed<\/em> ] or disappointed<\/em> (on Joe 1:11<\/span>), being worthy of, and accordingly receiving, the protection of their God (cf. Isa. 29:29, Isa 49:23<\/span>, Isa 50:7<\/span>, Psa 22:5<\/span>; Psa 25:3<\/span>).<\/p>\n And ye shall eat in plenty and be satisfied – <\/B>It is of the punishment of God, when people eat and are not satisfied (see Hos 4:10<\/span>); it is mans sin, that they are satisfied, and do not to praise God, but the more forget Him Hos 13:6<\/span>. And so Gods blessings become a curse to him. God promises to restore His gifts, and to give grace withal, that they should own and thank Him.<\/P> Who hath dealt wondrously with you – <\/B>First, wonderfully He afflicted and chastened them, and then gave them wonderful abundance of all things, and very great and miraculous consolation after vehement tribulution, so that they might truly say, This is the change of the Right Hand of the Most High.<\/P> And My people shall never be ashamed – <\/B>o<\/SUP>: So that they persevere in His service. Although he incur temporal confusion, yet this shall not last for ever, but the people of the predestinate, penitent, and patient in adversity, will be saved forever.<\/P> <\/p>\n Joe 2:26<\/span><\/p>\n And ye shall eat in plenty.<\/em><\/p>\n<\/p>\n The promise of plenty a motive to gratitude<\/strong><\/p>\n 1. <\/strong>Ye shall eat in plenty. To eat and to eat in plenty, are pleasures which threatenings have disjoined and separated.<\/p>\n 2. <\/strong>Satisfaction. Be satisfied.<\/p>\n 3. <\/strong>The body is refreshed and nourished.<\/p>\n 4. <\/strong>Contentment with our portion.<\/p>\n 5. <\/strong>The power to eat.<\/p>\n 6. <\/strong>Interest in the promise of eating is manifested and apprehended.<\/p>\n 7. <\/strong>The blessing is in satisfaction.<\/p>\n 8. <\/strong>God is enjoyed as our God in Christ. And praise the name of the Lord.<\/p>\n These words point to a comprehensive duty.<\/p>\n 1. <\/strong>Acknowledging the goodness of the Lord our God in creating plenty and bestowing satisfaction.<\/p>\n 2. <\/strong>Rejoicing m the goodness of the Lord our God, who giveth us fruitful seasons, and filleth our heart with food and gladness. Joy in His name is a chief part of praise. Though the good be a material or sensible good, the joy in which we praise Him is a spiritual joy.<\/p>\n 3. <\/strong>Serving the Lord our God, in holiness and righteousness, all the days of our life.<\/p>\n 4. <\/strong>Exercises concerning the <\/strong>person, and office, and beauty, excellence, riches, treasures, fulness, and sufficiency of the Lord Jesus Christ, are essential in the praise which glorifies the name of the Lord God.<\/p>\n 1. <\/strong>Calling off and destroying the devouring army is wondrous.<\/p>\n 2. <\/strong>After the devastation, the springing of the earth is wondrous.<\/p>\n 3. <\/strong>The season able rain which cooled the air and moistened the earth is wondrous.<\/p>\n 4. <\/strong>The uncommon fertility of the years which succeeded the ravages of the army and the drought is wondrous. Make application to those who are in easy and affluent circumstances. Also to poor householders, etc. (A. Shanks.<\/em>)<\/p>\n<\/p>\n Using aright Gods restored blessings<\/strong><\/p>\n What use should be made of these returns of Gods mercy to them?<\/p>\n 1. <\/strong>God shall have all the glory thereof. What is the matter of their rejoicing shall be matter of their thanksgiving. The plenty of our creature comforts is a mercy indeed to us, when by them our hearts are enlarged in love and thankfulness to God, who gives us all things richly to enjoy, though we serve Him but poorly.<\/p>\n 2. <\/strong>They shall have the credit, and comfort, and spiritual benefit thereof. When God gives them plenty again, and gives them to be satisfied with it–<\/p>\n (1<\/strong>) Their reputation shall be retrieved.<\/p>\n (2<\/strong>) Their joy shall be revived.<\/p>\n (3<\/strong>) Their faith in God shall be confirmed and increased.<\/p>\n We should labour to grow in our acquaintance with God by all providences, both merciful and afflictive.<\/p>\n 3. <\/strong>Even the inferior creatures shall share therein, and be made easy thereby. They had suffered for the sin of man, and for Gods quarrel with him, and now they shall fare the better for mans repentance and Gods reconciliation to him. This may lead us to think of the restitution of all things, when the creature, that is now made subject to vanity and groans under it, shall be brought, though not into the glorious joy, yet into the glorious liberty of the children of God (Rom 8:21<\/span>). (Matthew Henry.<\/em>)<\/p>\n<\/p>\n Harvest thanksgiving<\/strong><\/p>\n Joel comforts Israel with a declaration of Gods mercies, tie speaks of a change for the better which God would bring upon the Jews land,–a change from drought and barrenness, from blight and devouring insect, to fertility and large increase. Joy in harvest is a practice as old as any that is in the world. We find it in heathen as well as in Christian times. Especially do we find it among Gods own people, the Israelites. Their Feast of Tabernacles is also called the Feast of the Ingathering, or the Feast of the Harvest. For seven days they rejoiced together before the Lord. They brought an offering, some fruit of their land, each according to his ability, and as God had blessed him. In this they are our example. To a certain extent this joy at harvest has always been found amongst us. The shouting for the last load, the harvest supper in the masters barn, witness to this feeling. Of late years there have come into use what are called Harvest Festivals. These do not interfere with the old customs of harvest joy. They only lift that joy into a higher sphere by adding the religious element. Praising God is our bounden duty at this time. And an unusual spirit of thankfulness seems to be now upon our people. Such a general remembering of the name of the Lord God is most refreshing to witness, and fraught with good omen for our country. We take our side with those who depart not from the living God, Giver to all of life and breath, and all things. The praise of our lips must be seconded by the praise of our life. (R. D. B. Rawnsley, M. A.<\/em>)<\/p>\n<\/p>\n Praise for plenty<\/strong><\/p>\n (1<\/strong>) Look <\/em>at the provision of the Gospel. There is no emblem under which the blessings of salvation are more commonly or more aptly exhibited than that of food. The Gospel is the bread of life. It is placed before us with unstinted and ungrudging liberality.<\/p>\n (2<\/strong>) Look at the satisfaction. There is this material difference between earthly and heavenly things. The meat for which men labour is perishable. To live in peace as to the safety of the soul, is not that satisfying?<\/p>\n (3<\/strong>) Look at the praise. If praise is duo for temporal blessings, how much more is it due for our eternal redemption, for gospel provisions. (Anon.<\/em>)<\/p>\n<\/p>\n My people shall never be ashamed.<\/strong>—<\/p>\n The courage and confidence of Gods people<\/strong><\/p>\n Of God the prophet says, He shall deal wonderfully with you.<\/p>\n No condemnation to the righteous<\/strong><\/p>\n There are few men in whom the moral sense is so extinguished that they never think at all of a judgment to come. But there are many deceits by which the worldly minded may impose on themselves. Putting off consideration to a more convenient season. Attempting to serve two masters. But religion is not a thing for half measures. Who are those who shall never be ashamed? They are described as the people of God. Not persons wholly free from sin. Those who hate sin, and are earnestly striving to be wholly freed from it. Their sins are sins of ignorance or infirmity; and these, though they call for sorrow, can hardly demand shame. The people of God are those in whom there is honesty and integrity of moral purpose, rather than actual conformity to the whole law of God.<\/p>\n Never ashamed<\/strong><\/p>\n The explorer may be ashamed because the route he has patiently followed may lose itself in the waste, or the theory he has adopted may fail to explain all the facts. The discoverer may be ashamed because the unknown substance will not yield up its secrets to his tests. But Gods people shall never be ashamed–never in this world, never in the next. In the hour of death and in the day of judgment, never ashamed.<\/p>\n Verse 26. Praise the name of the Lord your God, that hath dealt<\/B><\/I> <\/B>wondrously with you<\/B><\/I>] In so destroying this formidable enemy; and so miraculously<\/I> restoring the land to fertility<\/I>, after so great a devastation.<\/P> <\/p>\n Ye shall eat; <\/B>enjoy and live upon. In plenty<\/I>; not with scarcity, as when water is measured to them, and bread is given by weight, Eze 4:16<\/span>. <\/P> Be satisfied; <\/B>the broad they eat shall refresh them, maintain their strength, not be as that Hag 1:6<\/span>. <\/P> Praise the name; <\/B>ascribe the glory to the mercy and faithfulness, to the power and wisdom, of your God; ye shall speak of it to his praise, stop the months of insulting heathens. <\/P> The Lord your God:<\/B> see Joe 2:13<\/span>. Dealt wondrously<\/I>; in one year giving as much as the locusts wasted in the years foregoing, whether three, or four, or more. <\/P> My people; <\/B>you that are my people, demeaning yourselves as becometh my people. <\/P> Shall never be ashamed; <\/B>neither disappointed of your hopes, nor refused when you pray, nor necessitated to seek relief among the heathen, who will reproach you and me. <\/P> <\/p>\n 26. never be ashamed<\/B>shall nolonger endure the “reproach of the heathen (Joe2:17<\/span>), [MAURER]; orrather, “shall not bear the shame of disappointed hopes,”as the husbandmen had heretofore (Joe1:11<\/span>). So spiritually, waiting on God, His people shall not havethe shame of disappointment in their expectations from Him (Ro9:33<\/span>).<\/P><\/p>\n And ye shall eat in plenty<\/strong>,…. Or, “in eating eat” n; most surely eat, and in great abundance; which Hebraism not only denotes the certainty of a thing, but the increase and abundance of it; see<\/p>\n Ge 22:17<\/span>; there is plenty of spiritual provisions held forth under the Gospel dispensation: much in God, in his goodness, grace, and love, truth and faithfulness; in his covenant, the blessings and promises of it: much in Christ, who is compared to many things eatable; is called the Lamb of God, the fatted calf, the hidden manna, the tree of life, and the bread of God; everything in him, and that belongs to him, is food for faith; his flesh is meat indeed, his blood is drink indeed; the fulness of grace in him; the righteousness wrought out by him; the salvation he is the author of; upon all which the believer lives by faith: much in the Gospel, and the doctrines of it, compared to honey for sweetness of taste; to milk for its nourishing nature, easiness of digestion, and the suitableness of it for babes; and to strong meat fit for men: and there is groat plenty also in the ordinances of the Gospel, particularly in the Lord’s supper, the feast of fat things, where saints are invited to eat and drink abundantly; which eating is not a bare attendance on outward ordinances, or a superficial taste of the things in them, but a feeding upon them by faith, receiving and digesting them;<\/p>\n and be satisfied<\/strong>; eat to satiety; eat and be full, so as to be entirely contented, and desire no other sort of food; thus saints, as Naphtali, are satisfied with the favour and love of God, having a delightful sensation of it, and a full persuasion of interest in it; with Christ as the bread of life, so as not to hunger after other; with his righteousness, as not to seek any other; and with his salvation, being so suitable to them; and with the goodness and fatness of the Lord’s house, his word and ordinances;<\/p>\n and praise the name of the Lord your God, that hath dealt wondrously with you<\/strong>; acknowledge him to be the giver of all this spiritual food, and that they are unworthy of it; ascribe it entirely to the grace of God, who has done wonders for them; in wonderfully setting them apart for himself in eternal election; in making such a well ordered covenant with them in Christ; in sending him to be their Saviour and Redeemer; in calling them out of darkness into marvellous light; in bestowing such love upon them, as to call them and make them his children, and also heirs of him and eternal glory; see Ps 22:26<\/span>;<\/p>\n and my people shall never be ashamed<\/strong>; because they shall always have food to eat; shall never be disappointed, when they rightly apply for it in proper places and times; and not be like the troops of Tema, and companies of Sheba, Job 6:19<\/span>; they shall not be ashamed of their faith and hope, and expectation of good things promised them; nor of the word and ordinances, and the profession they have made of Christ in this world; nor shall they be ashamed at his coming; but shall be placed at his right hand, and received into his kingdom, and shall be led by him to fountains of living water, and be satisfied with pleasures for evermore.<\/p>\n n “comedetis comedendo”, Pagninus, Montanus; “ceras”, Vatablus, Piscator, Tarnovius.<\/p>\n On the reception of these benefits the people will praise the Lord, who has shown it such wondrous grace, lit., has acted towards it even to the doing of wonders.<\/p>\n He now concludes what he has hitherto said of God’s blessing. As the Jews were starving while God was offended, so he promises that when reconciled to him they should have abundance of produce from the land: Ye shall eat plentifully, he says, and satisfy yourselves. But he mentions also their gratitude; for it was an evidence of true repentance when they praised the name of God, whom they understood to be the giver of their abundance; for he had before proved that the land was under his power, when he consumed its whole substance, so that none of it came to supply the wants of man. Hence the Prophet exhorts them to give thanks, that they might thus declare that they from the heart repented. Ye shall then praise the name of Jehovah your God”. Why? “ Because he will deal with you wonderfully. He takes away here every plea for ignorance. We know how difficult it is to lead men to do this act of religion, for which we yet confess that we were born; for what is more natural than to acknowledge God’s bounty towards us, when we enjoy many blessings? But yet, though God in various ways stimulates us, he cannot draw from us genuine gratitude. This is the reason why the Prophet now says, “God will deal with you wonderfully: though ye are stupid, God will yet by his power awaken you; for he will not deal with you in a common way.” He then mentions something miraculous, that he might leave to the Jews no excuse, in case they considered not God’s bounty and perceived not in this change, first, what they had deserved and then how merciful God had been to them: for this change could not have been ascribed to chance; nor was it a common thing, that when the Jews had been for four successive years nearly consumed with wants and when the enemy was at hand, they should see the land now fruitful, that they should see it freed from destructive insects, that they should be also at peace, and not disturbed by the dread of any foreign enemy. Since the Lord, then, would beyond hope give them a serene instead of a turbulent sky, should not such a wonderful change deeply affect them? This is what the Prophet now means, — “As the Lord will deal with you wonderfully, there will be no excuse for your torpidity, if ye will not be diligent in praising his name.” <\/p>\n Not ashamed, he says, shall my people be for ever. The Jews are here reminded by implication of their former disgrace; for they had been greatly confounded; though enemies touched them not, no, not even with their finger, they yet died through famine; an enemy was also prepared, as we have seen, to destroy them. They were therefore frightened with dread, and also perplexed with their own evils, by which God had almost worn them out. The Prophet says now, My people shall not be ashamed for ever, intimating that God would at length relieve his people from their evils, that they might not, as hitherto, be ashamed. He at last subjoins — <\/p>\n 26<\/strong>. <\/strong> As a result of the bountiful restoration, the Jews will recognize Jehovah as their God and praise him for his divine interposition. <\/p>\n Name of Jehovah <\/strong> Equivalent to person of Jehovah <\/em> (see on Amo 2:7<\/span>; Mic 5:4<\/span>, Hastings’s Dictionary of the Bible, <\/em> article “Name,” 5). <\/p>\n Shall never be ashamed <\/strong> Having been brought to a true recognition of God, they may now enjoy his favor; he need not turn away from them again, or send calamities that would disgrace them in the eyes of their neighbors (Joe 2:17<\/span>; compare Isa 49:23<\/span>; Psa 22:5<\/span>). 27. The calamity was an evidence of the displeasure of Jehovah (Hos 2:6-7<\/span>; Hos 2:9<\/span>; Hos 5:15<\/span>; Eze 10:18-19<\/span>; Eze 11:23<\/span>), in the same manner prosperity will be a proof of his favor and presence. <\/p>\n In the midst of Israel <\/strong> As the source of blessing, as protector and refuge in all need (Isa 12:6<\/span>; Hos 11:9<\/span>; Deu 7:21<\/span>). <\/p>\n Israel <\/strong> Evidently the theocratic community made up of the reunited Israel and Judah (Isa 11:12-13<\/span>). This verse is a reply to the taunt in Joe 2:17<\/span>, “Where is their God?” <\/p>\n I am Jehovah your God <\/strong> Every religious leader from the time of Moses insisted that Jehovah was the God of Israel (Exo 20:2<\/span>; Deu 5:6<\/span>), but the people too frequently forgot it and went “ whoring after other gods” (Hos 2:5<\/span>; Hos 2:8<\/span>). To bring them to their senses Jehovah must pour out judgment again and again; but the present blow will cure them, and they will recognize in him, and in him only, their God. The phrase is a very common one in the Old Testament, used always, in connections similar to this one, “to denote the conviction produced by some great act of judgment or deliverance upon those who witness it.” <\/p>\n None else <\/strong> “By their fruits ye shall know them.” The gods who in the past lured away the people are seen to be worthless; they have no power to protect or help (Hos 2:7<\/span>; Isa 1:29-31<\/span>; Isa 45:5-6<\/span>; Isa 45:18<\/span>; Deu 4:35<\/span>). The closing words are a repetition, from the preceding verse, rounding off in a rhetorical manner the promises of the immediate temporal blessings and of permanent protection.<\/p>\n Joe 2:26<\/span><\/em><\/strong>. <\/strong>And ye shall eat in plenty, <\/em><\/strong>&c.<\/strong> And ye shall certainly eat, and be satisfied, <\/em>&c. Dr. Sharpe observes, that these words cannot, with any degree of sense, or propriety of language, be interpreted of any other joyful event, than the return of captive Israel and Judah from Babylon. <\/p>\n DISCOURSE: 1181 Joe 2:26<\/span>. Ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed<\/em>.<\/p>\n MOST encouraging is that appellation whereby David addresses the Most High God: O Thou that hearest prayer! It is this view of the Deity which alone keeps men from despair, and prevents this sinful world from becoming a counterpart of hell itself. God doth indeed hear the prayer of the poor destitute, and not despise their desire. Of this there is a striking illustration in the passage before us. A plague of locusts had been sent, like an immense army, to destroy the whole land of Israel. The desolation spread by them had reduced the people to the deepest distress. But God encouraged them to humble themselves before him, and assured them, that, on their so doing, he would be jealous for the land, and pity his people. He even tells them what answer he would give to their petitions, even such an one as should secure to them the removal of all their troubles, and a complete restoration to his favour: instead of perishing by famine, they should eat and be satisfied; and instead of being put to confusion by him, they should never more be ashamed of their confidence in him. I.<\/p>\n To more fervent gratitude<\/p>\n This it is, whether our trials have been,<\/p>\n 1.<\/p>\n Of a temporal nature<\/p>\n [Temporal judgments, when heavy and of long continuance, are extremely afflictive [Note: Here the unprecedented distresses of the year (18161817) were spoken of: and any other calamities that may hereafter occur may be mentioned.] And the removal of them, whether they have been public or private, social or personal, is a just ground for joy and thanksgiving. In such a dispensation of mercy we may often behold wonderful efforts of Divine goodness: and our acknowledgments should be devout and fervent, in proportion to the occasion that calls them forth. As the very land, and the beasts of the field, no less than the children of Zion [Note: ver. 2123.], were here called upon to rejoice in the mercies vouchsafed unto them, so should we call forth all that is within us to bless Gods holy name for the blessings which we now commemorate ]<\/p>\n 2.<\/p>\n Of a spiritual nature<\/p>\n [Spiritual judgments, though less generally felt, are infinitely more grievous, than those which affect only our present interests. Say, ye who have been bowed down under a sense of guilt, and the fears of final dereliction, whether this be not a burthen too heavy for you to bear? How should you rejoice then, and bless your God, if he has removed it from you! Surely God has dealt wondrously with you. In providing such means for your restoration to his favour; (the death of his own Son, and the influences of his Spirit;) and in overcoming the reluctance of your hearts, and inclining you to embrace his proffered mercy; say, is not this wonderful? May you not behold wonders in every step of your way? Truly then there should be no bounds to your gratitude and love. The frame of your mind should be like that of the pious Hezekiah, The living, the living, he shall praise thee, as I do this day: the fathers to the children shall make known thy truth. The Lord was ready to save me: therefore we will sing my songs to the stringed instruments, all the days of our life, in the house of the Lord [Note: Isa 38:19-20<\/span>.].]<\/p>\n The removal of his judgments from us is also a call from God,<\/p>\n II.<\/p>\n For more entire affiance<\/p>\n Whilst we are under the pressure of our afflictions, we are ready to think that it is in vain to call upon God. But God assures us that it is not: he tells us that his people, namely, those who wait upon him, shall never be ashamed [Note: Compare Isa 49:23<\/span>. with the text.]. They may assuredly expect from him all that they stand in need of. They shall never want,<\/p>\n 1.<\/p>\n The gifts of his providence<\/p>\n [This is abundantly declared in the Holy Scriptures. They that fear the Lord shall want no manner of thing that is good. There may be want to the lions; but there shall be none to them [Note: Psa 34:9-10<\/span>.]. Those who seek first the kingdom of God and his righteousness, shall have a due supply of all needful things added unto them.<\/p>\n The extent to which these promises are fulfilled is little understood by those who have much of this worlds goods: but by the godly man who subsists by his daily labour, it is known and felt. He sees often in his small pittance such wondrous dealings, as fill him with utter astonishment, and constrain him to cry out as Israel after the passage of the Red Sea, Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders [Note: Exo 15:11<\/span>.].]<\/p>\n 2.<\/p>\n The blessings of his grace<\/p>\n [Where shall we find one contrite sinner whom God ever refused to hear? Never was there one, from the foundation of the world. Never did God say to any, Seek ye my face in vain. Not even a Manasseh, who had filled the streets of Jerusalem with the blood of innocents, was rejected, when once he humbled himself before his God. And our blessed Lord has said without any exception whatever, Him that cometh unto me I will in no wise cast out. Where sin has abounded, grace shall much more abound; and it shall prove sufficient for our necessities, even though our trials and difficulties be multiplied above the sands upon the sea-shore. The Christians hope is firm, and shall never make him ashamed: for God has said, that Israel shall be saved in the Lord with an everlasting salvation: he shall not be ashamed or confounded, world without end [Note: Isa 45:17<\/span>.]. This is repeated<\/em> with yet greater emphasis in the verse following my text, in that it is associated with an assurance that his people shall be made sensible of his presence with them, and his relation to them as their God for ever and ever. This is the heritage of all who believe in Christ [Note: Rom 9:33<\/span>; Rom 10:11<\/span>.], and make him the one foundation of all their hopes [Note: 1Pe 2:6<\/span>.].]<\/p>\n Address Those who are under any trouble<\/p>\n [Whatever be your trouble, give not way to despondency; but betake yourselves to the remedy which God has prescribed, even that of turning to him with weeping and with mourning and with fasting [Note: ver. 12.]. Were it a mere peradventure that God would hear you after a long trial of your faith and patience, it would be quite sufficient encouragement to call upon him [Note: ver. 14.]. But his return to you in a way of mercy is sure<\/em>, if only you seek him in a way of penitential sorrow: for he will be the hope of his people, and the strength of the children of Israel [Note: Joe 3:16<\/span>.]. Only pour out your complaints into his bosom, and your prayer shall not go forth in vain. He will give you to eat of the bread of life and be satisfied, and turn all your sorrows into joy [Note: Isa 61:3<\/span>.].]<\/p>\n 2.<\/p>\n To those who have experienced any great deliverance<\/p>\n [Be not unmindful of your great Deliverer, but praise and magnify him with your whole hearts [Note: Isa 12:4-6<\/span>.] Learn also to confide in him. Fresh troubles may arise, even heavier than you have ever yet experienced: but there is the same gracious God for you to go unto; and he will hear and answer you, as in the days of old. Nor is it to this world only that he will confine the tokens of his love: he will bear you, as on eagles wings, throughout all this dreary wilderness; and finally put you into the full and everlasting fruition of the promised land, where neither want nor pain shall be any more experienced to all eternity.]<\/p>\n<\/p>\n Joe 2:26 And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.<\/p>\n Ver. 26. And ye shall eat in plenty and be satisfied<\/strong> ] Which, what a great blessing it is, see Hag 1:6 Ecc 6:1-2<\/span> . See Trapp on “<\/em> Hag 1:6 “<\/em> See Trapp on “<\/em> Ecc 6:1 “<\/em> See Trapp on “<\/em> Ecc 6:2 “<\/em> <\/p>\n <\/p>\n And praise the name of the Lord your God<\/strong> ] Not haunch up God’s creatures, as swine do swill, but tasting the sweetness of the Creator in them, lift up many a humble, joyful, and thankful heart to him. This was better than the former blessing, for naturally fulness breeds forgetfulness of God, Deu 32:15<\/span> . <\/p>\n <\/p>\n That hath dealt wondrously with you<\/strong> ] Heb. ad mirificandum,<\/em> sc.<\/em> in so sudden and strange a change of his hand, whereby he hath made himself marvellous, as he delights to do by working wonders, such as man’s power cannot perform, nor reason reach unto. <\/p>\n <\/p>\n And my people shall never be ashamed<\/strong> ] As they have been among the heathen, Joe 2:19<\/span> , and as those are that pray to no purpose. Deo confisi nunquam confusi.<\/em> Their faith is unfeigned, and therefore their hopes unfailable, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The branches of this promise.<\/p>\n
II. <\/strong>The motive to humble ourselves and praise the name of the Lord God. There is something in Gods dealing that is wondrous. See in Joels sphere.<\/p>\n
I. <\/strong>The promise of an ample sufficiency of food for the use of man. Ye shall eat in plenty. Such, from the productiveness of the earth, the excellence of the weather to ripen, and for the gathering in of the late harvest, ought to be the case with even the most toiling and humble classes of our fellow-countrymen during the winter. The poor are greatly dependent on the bounties of Providence.<\/p>\n
II. <\/strong>The duty of praise. Ye shall praise the name of the Lord your God. It was a charge brought by Jeremiah against the Jews, that they overlooked the hand of God in filling them with the finest of the wheat. Many considerations are adapted to excite and strengthen our gratitude for the blessings of the harvest. All was suspended on the will of God; and where should we have been if God had rewarded us according to our iniquities? Now turn to consider the higher signification of which the text is capable. Not one thing mentioned, as the subject of promise or the ground of duty, but has an evangelical complexion, and may be applied to the Gospel in its nature and claims.<\/p>\n
I. <\/strong>The nature and ground of that confidence under which believers shall never be ashamed. They that fear the Lord rest upon the strong arm of Omnipotence; therefore they are not afraid. In the hour of their temptation the precepts of God are the source of their spiritual vigour. They build on a foundation which shall never shake under them, therefore they tremble not in the day of adversity. The sure and certain promises of God, given through Christ by the Gospel, afford to the faithful in Christ a never-failing source of courage and confidence in the day of trial. The righteous is bold as a lion in the face of danger; for his anchor of hope is thrown out, and holds fast to the eternal rock of his salvation. Time cannot shake the courage of the faithful; for this courage has its graft in a Divine stock, which is eternal.<\/p>\n
II. <\/strong>The effect of this Godly boldness and confidence. Shame and confusion of face bring distress and disquietude. There cannot be true peace within, where there is habitual feeling of shame, and sense of dread, doubt, and misgiving. The courage of the people of God is a state of peace within, solidly based, strongly secured beneath the adamantine bars of Divine grace, redeeming love, the Gospels gladdening voice and elevating spirit. A state of well-tried and well-founded courage is a state of well-assured and well supported peace. And the tranquillity depends not upon outward things for its permanency, but rests upon the watchful guardianship and unchangeable love of the Shepherd and Bishop of souls. See the great excellency of the benefit of this gift of godly courage. Is it not desirable to be enabled to walk through life, securely armed amid its storms, in a track undeviating, fixed, and stedfast, preserving the even tenor of a godly course, without weariness and with out wavering? This is the sound consistency of character which we should all aim after. What shall give you confidence in the day of adversity, but the sure provision of Divine grace laid up in the soul? What shall give you bold ness in the day of Christs appearing, but the love you have had for Christ, the concern you have shown for the tone thing needful, and the diligence you have used in working out your salvation with fear and trembling ? (W. Stone, M. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The man of God has no cause to be ashamed when he searches into himself. Arraign him before the tribunal of conscience. There could be nothing of shame where there was nothing of sin. Shame entered the world with sin. Our first parents had no sooner transgressed than conscience poured out its reproaches, and they hid themselves from the presence of the Lord. When his own heart is laid open to a man, he shrinks from the scene of foulness and deformity. He cannot look into a single recess of his heart without finding fresh cause for confusion of face. Can a man ever be so transformed that he may search into himself and find no reason to be ashamed? It is not true that he can ever examine himself and find no impurity. But his paramount desire, and unwearying endeavour, may be to obey in everything the law of his God. When he falls into sin, it is not because he loves it; and his every offence is quickly followed by penitence and confession. If a man have respect unto all Gods commandments, conscience may produce the catalogue of his sins, and yet not put him to shame. If a man have not sinned deliberately, and if he have repented sincerely, there is nothing of which he needs to be ashamed.<\/p>\n
II. <\/strong>The man of God has no cause to be ashamed when he stands before the world. Arraign him before the tribunal of the world. Nothing but a clear conscience will enable us to look the world clearly and calmly in the face. We know how, in extreme cases, the inquietude of conscience will make a man afraid to meet his fellow-man. Probably much of the reluctance that is observable among Christians to reprove unrighteousness and assert cause of truth may be traced to a consciousness of their own inconsistency, which makes them ashamed to condemn what they too often practise, and recommend what they are apt to neglect. It is quite essential, in order that we be not ashamed before men, that we be not ashamed at the tribunal of conscience. The world is very disposed to impute wrong motives to the professors of religion–to put a false construction on actions which should excite the praise of all honest and well-meaning men. What is to secure Christians in the midst of unceasing endeavours to laugh them to scorn? They must uphold the characteristics of Gods people, and have respect unto all Gods commandments. There is no other receipt against shame. The people of God must carry religion with them into every business of life, and see that all scenes are pervaded by its influence. Christians should bear themselves with that lofty dignity which no calumny could disturb.<\/p>\n
III. <\/strong>The man of God has no cause to be ashamed when he stands before God. Here it will not serve our argument to say that there is no love of sin, for every offence must be known. Indeed, if the blush is to be removed from our hearts, only by a consciousness that though God may search us and try us, He will find no evil in us, we must be left without confidence. But the people of God have respect unto all Gods commandments; and amongst these from the first have been reckoned the commandments which relate to faith. Here we have the ground-work of confidence before God, notwithstanding our own insufficiency. There is a breadth and fulness in the work of atonement which makes it commensurate with every necessity, leaving nothing unperformed which either human wants or Divine honour could demand. Then how are Gods people to be ashamed before God? (H. Melvill, B. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Never ashamed in offering prayers which God has Himself indited. There are many prayers, doubtless, in which we shall be ashamed. We endeavour to impose our will on the Eternal, with strong cryings and team, as though to carry His unwillingness by the rush of our assault. Nay, it is not thus that we shall prevail. Of these prayers we shall often have good reason to be ashamed. But the true prayer is far other than this.<\/p>\n
II. <\/strong>Never ashamed in our appeal for help against temptation. Temptations do not cease with increasing years. There may be now and then a brief lull and respite, but the storm will break with all the greater intensity. The temptations which you overcame in earlier life will come back again, urged on you by cleverer, subtler, more crafty spirits than before. Our only hope is to remain in union with the Risen, Living Saviour, whose Name is above every name, so that at the Name of Jesus every knee shall bow of things under the earth.<\/p>\n
III. <\/strong>Never ashamed in the result of words which He has given us to speak, or in the missions on which He has sent us. We may be very often ashamed as we consider the result of the elaborated sentences and perfected style; very much ashamed of the net result of enterprises which we have planned and executed with consummate care. Where are your sheaves? I have none. And why is this? Because our work has been in the power of the flesh.<\/p>\n
IV. <\/strong>Never ashamed of our hope. (F. B. Meyer, B. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
REMOVAL OF JUDGMENTS A GROUND OF PRAISE<\/strong><\/p>\n
The words thus explained, will lead us to consider in what light God would have us regard the removal of his judgments: it is to be regarded by us as a call,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n