Verse-by-Verse Bible Commentary
Jeremiah 4:1

Clarke's Commentary

CHAPTER IV

Sequel of the exhortations and promises addressed to Israel in

the preceding chapter, 1, 2.

The prophet then addresses the people of Judah and Jerusalem,

exhorting to repentance and reformation, that the dreadful

visitation with which they were threatened might be averted,

3, 4.

He then sounds the alarm of war, 5, 6.

Nebuchadnezzar, like a fierce lion, is, from the certainty of

the prophecy, represented to be on his march; and the

disastrous event to have been already declared, 7-9.

And as the lying prophets had flattered the people with the

hopes of peace and safety, they are now introduced, (when their

predictions are falsified by the event,) excusing themselves;

and, with matchless effrontery, laying the blame of the

deception upon God, ("And they said," c., so the text is

corrected by Kennicott,) 10.

The prophet immediately resumes his subject and, in the person

of God, denounces again those judgments which were shortly to

be inflicted by Nebuchadnezzar, 11-18.

The approaching desolation of Jerusalem lamented in language

amazingly energetic and exquisitely tender, 19-21.

The incorrigible wickedness of the people the sole cause of

these calamities, 22.

In the remaining verses the prophet describes the sad

catastrophe of Jerusalem by such a beautiful assemblage of the

most striking and afflictive circumstances as form a picture of

a land "swept with the besom of destruction." The earth seems

ready to return to its original chaos; every ray of light is

extinguished, and succeeded by a frightful gloom; the mountains

tremble, and the hills shake, under the dreadful apprehension

of the wrath of Jehovah; all is one awful solitude, where not a

vestige of the human race is to be seen. Even the fowls of

heaven, finding no longer whereon to subsist, are compelled to

migrate; the most fruitful places are become a dark and dreary

desert, and every city is a ruinous heap. To complete the

whole, the dolorous shrieks of Jerusalem, as of a woman in

peculiar agony, break through the frightful gloom; and the

appalled prophet pauses, leaving the reader to reflect on the

dreadful effects of apostasy and idolatry, 23-31.

NOTES ON CHAP. IV

Verse Jeremiah 4:1. Shalt thou not remove. — This was spoken before the Babylonish captivity; and here is a promise that if they will return from their idolatry, they shall not be led into captivity. So, even that positively threatened judgment would have been averted had they returned to the Lord.

Bridgeway Bible Commentary

Repentance means genuine change (3:19-4:4)

God wanted the relationship between him and his people to be like that between a father and a son, or between a husband and a wife. But his people have been rebellious and unfaithful (19-20). In hope, the prophet pictures the people turning from their false worship at Baal’s high places and crying out to God for forgiveness. In response God promises that if they truly repent, he will forgive them and heal them (21-22a).
The people then turn to God and confess their sins. They admit that the worship of Baal has been a deception; instead of bringing them prosperity it has brought them disaster. They are ashamed of themselves, and return to Yahweh in acknowledgment that he alone is God (22b-25).
God reminds the people that if they repent, their repentance must be genuine. They must remove every trace of idolatry from their lives and renew their oath of absolute loyalty to him. Only then will they be able to serve him by taking his message to the nations (4:1-2).
People must break up their hardened hearts and remove wrongdoing from their lives, just as farmers break up the hard ground and remove weeds before they plant new seed. Inward change, not outward ceremony, is what is needed. Without such repentance, the nation will be destroyed in divine judgment (3-4).

Coffman's Commentaries on the Bible

“If thou wilt return, O Israel, saith Jehovah, if thou wilt return unto me, and if thou wilt put away thine abominations out of my sight; then shalt thou not be removed; and thou shalt swear, as Jehovah liveth, in truth, in justice, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.”

What marvelous things could have happened if only Israel had repented and returned to God. This promise came a hundred years after their going captive into Assyria; but even then God could have achieved wonders through them IF, only IF, they had repented. Of course, it proved a vain hope. There is no evidence whatever of any slightest intention upon their part of returning to God.

Note especially that “the nations,” that is, the Gentiles would have been converted, and that Israel would have been the means of God’s reaching them! Gentiles and nations are alternate renditions of the same Hebrew noun.

As Cook stated it:

“Two great truths are taught in this verse: (1) that the Gentiles were to be members of the Church of the Messiah, and (2) that Israel’s peculiar office was to be God’s instrument in that great work. Thus Jeremiah is in exact accord with the evangelical teaching of Isaiah.”Canon F. C. Cook, Jeremiah, p 157.

It should not be overlooked that, “The situation envisaged here was a prospect, rather than a reality.”R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 68. There could be neither a return of Israel to their homeland nor the conversion of the nations without a genuine abandonment of their apostasy, which never happened.

These verses appear to be God’s answer to Israel’s response to the invitation of Jeremiah 3:22. “When God called Israel to repent, they immediately answered, Lord, we return; now God takes notice of it in this reply.”Matthew Henry’s Commentary, p. 324. “If you have it in mind to return to me, return; but come all the way back to me”!Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 46. Of course, there are three things involved in such a return: (1) the immediate and total abandonment of their idolatry, (2) a return to the sincere and wholehearted worship and service of the true God, and (3) a radical revision and restructuring of their lives in a pattern of obedience, justice, and faithfulness. These remain still, in all ages, the basics of true repentance.

Barnes' Notes on the Whole Bible

Return - The repentance of Israel described in Jeremiah 3:21-25 was a hope, and not a reality. The return, literally, would be their restoration to their land; spiritually, their abandoning their sins.

Jeremiah 4:1-2 should be translated as follows:

If thou wouldst return, O Israel, saith Yahweh.

Unto Me thou shalt return:

And if thou wouldst remove thy abominations from before Me,

And not wander to and fro,

But wouldst swear truly, uprightly; and justly

By the living Yahweh;

Then shall the pagan bless themselves ... -

In him - In Yahweh. Two great truths are taught in this verse;

(1) that the Gentiles were to be members of the Church of the Messiah;

(2) that Israel’s special office was to be God’s mediator in this great work.

Thus, Jeremiah is in exact accord with the evangelical teaching of Isaiah.

Calvin's Commentary on the Bible

The Prophet no doubt requires here from the people a sincere return to God, inasmuch as they had often pretended to confess their sins, and had given many signs of repentance, while they were acting deceitfully with him. As then they had often dealt falsely with God and with his prophets, Jeremiah bids them to return to God without any disguise and in good faith. With regard to what is here substantially taught, this is the Prophet’s meaning; but there is some ambiguity in the words.

Some read thus, “If thou returnest, Israel, to me, saith Jehovah, “connecting “to me, אלי, “with the first clause, then they read separately “תשוב, teshub, thou shalt rest;” and so they think that what follows is the repetition of the same thing, “If thou wilt take away thine abominations from before me, thou shalt not migrate;” that is, I will not cast thee out as I have threatened. Others take the verb תשוב, teshub, in the same sense, (for it is the same verb repeated,) “If thou wilt return, Israel, return to me.” The Prophet doubtless bids the Israelites to return to God in sincerity, and without any disguise, and not to act falsely with him, as they had often done.

I have as yet mentioned only what others have thought; but, in my judgment, the most suitable rendering is, “If thou wilt return, Israel, rest in me, “arrete toi, as we say in French. Rest then in me; and then a definition is given, If thou wilt take away thine abominations (for the copulative is to be taken as expletive or explanatory) from my sight, and wilt not wander What some of those I have referred to have given as their rendering, “If thou wilt return to me, Israel, thou shalt rest,” I wholly reject, as it seems forced: but I allow this reading, “If thou wilt return, Israel, thou shalt rest in me;” or this, “If thou wilt return, Israel, return to me;” for the difference is not great. The Prophet here evidently condemns the hypocrisy which the Israelites had practiced; for they had often professed themselves as ready to render obedience to God, and afterwards proved that they had made a false profession. Since then deceit and emptiness had been so often found in them, the Prophet demands here, in the name and by the command of God, that they should in truth and sincerity return to him.

If this reading be approved, “Israel, return to me,” the intimation is, that they ever took circuitous courses, that they might not return directly to God: for it is usual with hypocrites to make a great show of repentance and at the same time to shun God. If then we follow this reading, the Prophet means this, “Israel, there is no reason for thee hereafter to think that thou gainest anything by boasting with thy mouth of thy repentance; return to me; know that thou hast to do with God, who is not deceived, as he never deceives any: return then faithfully to me, and let thy conversion be sincere and in no way deceptive.”

But if the verb, תשוב, teshub, be taken in the other sense, there would be no great difference in the meaning; “If thou wilt return, Israel, thou shalt rest in me;” that is, thou shalt hereafter have nothing to do with idols and with thy perverted ways. Thus the Prophet briefly shews that the return of Israel would be nothing, except they acquiesced in God alone, and wandered not after vain objects, as they had often done. And with this view corresponds what follows, “Even if thou takest away (for the copulative, as I have said, is to be taken as explanatory) thine abominations from my sight, and wilt wander no more, ולא תנוד, vela tanud. ” For the vice which Jeremiah meant especially to condemn was this, — that Israel, while pretending a great show of religion, yet vacillated and did not devote themselves with all their heart to God, but were changeable in their purpose. This vice then is what Jeremiah justly condemns; and hence I am disposed to embrace this view “Israel, if thou wilt return, rest in me;” that is, continue constantly faithful to me: but how can this be done? “Even if thou wilt take away thy abominations, and if thou wilt not wander;” for thy levity and inconstancy hitherto has been well known. ⁽⁹⁸⁾

Whatever view we may take, this passage deserves to be noticed as being against hypocrites, who dare not openly to reject prophetic warnings; but while they shew some tokens of repentance, they still by windings shun the presence of God. They indeed testify by their mouth that they seek God, but yet have recourse to subterfuges: and hence I have said that this passage is remarkably useful, so that we may know that God cannot be pacified by those fallacious trifles which hypocrites bring forward, but that he requires a sincere heart, and that he abominates all dissimulation. It is therefore expressly said, If thou wilt take away thy abominations from my sight For hypocrites ever regard display and seek to be approved by men, and are satisfied with their approbation; but God calls their attention to himself. It must at the same time be observed, that he cannot be deceived; for he is the searcher of hearts. It follows —

(98) The best rendering is that which connects “to me” with the former clause: the end of the verse, as Grotius observes, proves this. If they returned to God, they were to return from captivity; and if they cast away their abominations, they were not to be vagabonds or to wander any more. This seems to be the meaning. The ו before לא in the last clause is left out in ten MSS., and in the Vulgate, Targum, and Syriac. The verse then would be as follows, —

1.If thou wilt return, Israel, saith Jehovah, to me, Thou shalt be restored, (that is, from captivity:) If thou wilt remove thy abominations from my sight, Thou shalt not be a wanderer.

— Ed.

Smith's Bible Commentary

Chapter 4

But if you will return, O Israel, saith the LORD, return unto me: and if you will put away thine abominations out of my sight, then you will no longer be [moved or] removed. And thou shalt swear, The LORD liveth, in truth ( Jeremiah 4:1-2 ),

It won't just be saying it as a phrase. And the people were still saying, "Oh, the Lord lives. Praise the Lord, the Lord lives!" But it was meaningless. Just like a lot of people today who go around saying, "Praise the Lord, praise the Lord!" It's meaningless. It's just mouthing words. But you'll say in truth; it will be from your heart.

in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns ( Jeremiah 4:2-3 ).

That fallow ground, break it up in order that God might bring His reign and plant it and bring forth fruit.

Circumcise yourselves to the LORD, and cut away the foreskins of your heart ( Jeremiah 4:4 ),

The fleshly heart, the heart that is after the flesh. Paul refers to this in Romans. The true circumcision is of the heart, not of the flesh.

ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings ( Jeremiah 4:4 ).

Cut away a heart that is after your flesh and after things of the flesh. Cut that away that you might be dedicated totally to God and the things of the Spirit.

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defensed cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way [Babylon is moving toward you]; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. Then said I, Ah, Lord GOD! ( Jeremiah 4:5-10 )

Jeremiah's responding when God said all these things. The judgment is coming. These men are all going to be silent. Then I said, Oh, Lord God!

surely you have greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword is reaching to their soul ( Jeremiah 4:10 ).

Because the prophets were going around saying, "Peace, peace, peace and safety. Babylon shall not come to this place. Babylon shall never cast a trench around this place."

At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, even a full wind from those places shall come unto me: now also will I give sentence against them. Behold, he shall come up as the clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we have been spoiled [destroyed]. O Jerusalem, wash your heart from wickedness, that you mayest be saved. How long shall your vain thoughts remain in your minds? For a voice declares from Dan, and publish affliction from mount Ephraim. Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD. Thy way and thy doings have procured these things unto thee ( Jeremiah 4:11-18 );

You've brought it upon yourself.

this is thy wickedness, because it is bitter, because it reaches into your hearts. My bowels, my bowels! I am pained at my very heart; my heart makes a noise in me; I cannot hold my peace, because you have heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have no understanding: they are wise to do evil, but to do good they have no knowledge ( Jeremiah 4:18-22 ).

Paul said we ought to be simple concerning evil things. A lot of people like to dabble into the evil things. "Oh, I just want to understand about the evil. Let's go down to the nude shows so that we'll know what to preach against." The Bible says be simple concerning evil. Better that you be dumb about evil things. Of course, it's good that you pick up the lingo so that you won't be using some of the corrupted words that they use. But it's good to just be simple about evil. And Jeremiah says much the same thing here. The people were wise to do evil, but to do good they have no knowledge.

Now the Lord speaks. There are some who think that Jeremiah is here going back. But contextually it's hard to really see it that way. But he uses the same phraseology that is used in Genesis 1:1-31 . And therefore, those who adhere to the Gap Theory, and that is, that between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis there is a gap of indeterminate time. "In the beginning God created the heavens and the earth" ( Genesis 1:1 ). When that was, we don't know. Billions, trillions of years ago, we don't know. Verse Jeremiah 4:2 , "And the earth was without form and void," can also be translated, "but the earth became wasted and desolate." So they see the possibility of a great gap of time, indeterminate, existing between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis. And they see the earth that was originally created by God as being destroyed by God's fierce anger in a rebellion that preceded man's existence upon this planet. And one of the scriptures that they use as a proof for the Gap Theory is this particular passage that we come to here in Jeremiah where he makes a reference.

I beheld the earth, and, lo, it was without form, and void ( Jeremiah 4:23 );

The same terminology that you find in verse Jeremiah 4:2 of Genesis 1:1-31 .

and the heavens, they had no light ( Jeremiah 4:23 ).

You remember the first thing God said was, "Let there be light" ( Genesis 1:3 ).

I beheld the mountains, and, lo, they trembled, and all of the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was as a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end ( Jeremiah 4:24-27 ).

And so those who subscribe to the Gap Theory see this as a proof of the Gap Theory, as Jeremiah, they say, is looking back and he sees the earth prior to God's reconstruction of the earth for placing man upon it, and sees earth in perhaps the state it was before God began to reconstruct the earth, to put man upon it. Sees it in the last ice age when there was no light shining down upon the earth. When the earth was enshrouded in darkness and the birds, the life that had existed was gone. The cities that were once here were destroyed. And so they explain the fossils, prehistoric man, and so forth through this Gap Theory. There is much that can be said for the Gap Theory. There are problems also with the Gap Theory, but it is one of the common theories of creation and especially of Genesis, that Gap Theory. And as I say, there is merit to it. There are problems, but there is merit to it. "For thus hath the Lord said, 'The whole land shall be desolate; yet will I not make a full end.'"

For this shall the earth mourn, and the heavens above be black: because I have spoken, I have purposed, and will not change, neither will I turn back from it. The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. And when thou art spoiled, what will you do? Though you clothe yourself with crimson, though you deck yourself with ornaments of gold, though you rentest your face with painting, in vain you will make yourself beautiful; for your lovers will despise thee, they will seek thy life. For I have heard a voice as of a woman in travail, and the anguish as of her that is bringing forth her first child, the voice of the daughter of Zion, that is wailing, she is spreading forth her hands, she is saying, Woe is me now! for my soul is wearied because of murderers ( Jeremiah 4:28-31 ).

"

Dr. Constable's Expository Notes

The Lord clarified that for His people to return to a blessed condition they must return to Him.

"A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e. seeking or longing after other gods." [Note: Keil, 1:102.]

Dr. Constable's Expository Notes

If they would put away their idolatry consistently and would swear by Him, rather than by the idols, then Israel would become responsible for the nations blessing themselves (cf. Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Isaiah 2:3; Isaiah 65:16; Isaiah 65:18). That is, the Gentile nations would come to the Lord and so experience His blessing and would glorify Him.

". . . they will discern in the example of Israel that the source of true blessing lies in Yahweh and that he dispenses his blessings to those who are obedient to his covenant . . ." [Note: Thompson, p. 213.]

"Swearing by the Lord" means acknowledging Him as master in contrast to Lord Baal (lit. master) and other lords.

Dr. Constable's Expository Notes

Gentile blessing through Israelite repentance 4:1-4

These verses provide the answer to God’s question in Jeremiah 3:1. This is the repentance that was necessary for Yahweh to return to His "wife."

Gill's Exposition of the Whole Bible

If thou wilt return, O Israel, saith the Lord,.... To which they had been encouraged, and as they had promised they would, and said they did, Jeremiah 3:14:

return unto me; with thy whole heart, and not feignedly and hypocritically, as Judah did, Jeremiah 3:10. Some render the words (and the accents require they should be rendered so) "if thou wilt return to me, O Israel, saith the Lord, thou shalt return" l; that is, to thine own land, being now in captivity; or, "thou shalt rest" m; or "have rest"; so Kimchi interprets the last word; see Jeremiah 30:10, and these words may very well be considered as the words of Christ, and as spoken by him, when he entered upon his ministry, who began it with calling the people of the Jews to repentance, and promising to give them rest; and all such who return to God by repentance, and come to Christ by faith, find spiritual rest for their souls now, and shall have an eternal rest hereafter, Matthew 4:17:

and if thou wilt put away thine abominations out of my sight; not only their sins, but their self-righteousness, and dependence upon it; the rites and ceremonies of the old law abolished by Christ, together with the traditions of the elders, by which they made void the commandments of God; all which were abominations in the sight of the Lord, Isaiah 1:13,

then shalt thou not remove; from thine own land again when restored, or further off, into more distant countries, for they were now in captivity; or rather the words may be rendered, not as a promise, but as a continuation of what is before said,

and not move to and fro n; or be unstable and wavering, tossed to and fro with every wind of doctrine, and precept of men; but be established in the faith of the Gospel, and steadfast and immovable in every good work. The Targum is:

"if thou wilt return, O Israel, to my worship, saith the Lord, thy return shall be received before thy decree is sealed; and if thou wilt take away thine abominations from before me, thou shalt not be moved;''

or wander about.

l אם תשוב ישראל נאם יהוה אלי תשוב "si reverteris ad me, O Israel, dicit Jehovah, reverteris", Gataker, m תשוב "quiescas", Vatablus; "quiesce apud me", Calvin. n ולא תנוד "et non vagaberis", Gatatker; "et non instabilis fueris", Cocceius,

Henry's Complete Commentary on the Bible

      1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.   2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

      When God called to backsliding Israel to return (Jeremiah 3:22; Jeremiah 3:22) they immediately answered, Lord, we return; now God here takes notice of their answer, and, by way of reply to it,

      I. He directs them how to pursue their good resolutions: "Dost thou say, I will return?" 1. "Then thou must return unto me; make a thorough work of it. Do not only turn from thy idolatries, but return to the instituted worship of the God of Israel." Or, "Thou must return speedily and not delay (as Isaiah 21:12, If you will enquire, enquire you); if you will return unto me, return you: do not talk of it, but do it." 2. "Thou must utterly abandon all sin, and not retain any of the relics of idolatry: Put away thy abominations out of my sight," that is, out of all places (for every place is under the eye of God), especially out of the temple, the house which he had in a particular manner his eye upon, to see that it was kept clean. It intimates that their idolatries were not only obvious, but offensive, to the eye of God. They were abominations which he could not endure the sight of; therefore they must be put away out of his sight, because they were a provocation to the pure eyes of God's glory. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart and all that is in it lie open before his eye. 3. They must not return to sin again; so some understand that, Thou shalt not remove, reading it, Thou shalt not, or must not, wander. "If thou wilt put away thy abominations, and wilt not wander after them again, as thou hast done, all shall be well." 4. They must give unto God the glory due unto his name (Jeremiah 4:2; Jeremiah 4:2): "Thou shalt sear, The Lord liveth. His existence shall be with thee the most sacred fact, than which nothing can be more sure, and his judgment the supreme court to which thou shalt appeal, than which nothing can be more awful." Swearing is an act of religious worship, in which we are to give honour to God three ways:-- (1.) We must swear by the true God only, and not by creatures, or any false gods,--by the God that liveth, not by the gods that are deaf and dumb and dead,--by him only, and not by the Lord and by Malcham, as Zechariah 1:5. (2.) We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. (3.) We must do it solemnly, swear in judgment, that is, when judicially called to it, and not in common conversation. Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it. See Deuteronomy 10:20; Matthew 5:34; Matthew 5:37.

      II. He encourages them to keep in this good mind and adhere to their resolutions. If the scattered Israelites will thus return to God, 1. They shall be blessed themselves; for to that sense the first words may be read: "If thou wilt return to me, then thou shalt return, that is, thou shalt be brought back out of thy captivity into thy own land again, as was of old promised," Deuteronomy 4:29; Deuteronomy 30:2. Or, "Then thou shalt rest in me, shalt return to me as they rest, even while thou art in the land of thy captivity." 2. They shall be blessings to others; for their returning to God again will be a means of others turning to him who never new him. If thou wilt own the living Lord, thou wilt thereby influence the nations among whom thou art to bless themselves in him, to place their happiness in his favour and to think themselves happy in being brought to the fear of him. See Isaiah 65:16. They shall bless themselves in the God of truth, and not in false gods, shall do themselves the honour, and give themselves the satisfaction, to join themselves to him; and then in him shall they glory; they shall make him their glory, and shall please, nay, shall pride, themselves in the blessed change they have made. Those that part with their sins to return to God, however they scrupled at the bargain at first, when they go away, then they boast.