[SECOND. The manner by which the exhortation is expressed.]
and sometimes signifies this, and sometimes that, even according to the nature or reason of the thing under debate Having thus briefly touched upon those three things that are contained in the matter of the exhortation, I now come to speak a word to the manner of praises by which the exhortation is presented to us, 'Let Israel hope'; he doth not say, Israel hath hoped; Israel did hope; or Israel can hope, but 'let Israel hope in the Lord.' 'Let' is a word that is very copious and sometimes signifies this, and sometimes that, even according to the nature or reason of the thing under debate or to be expressed, will with truth and advantage bear. Let him hope,
First, sometimes 'let' is equivalent to a command; 'Let every soul be subject to the higher powers' is a command. 'Let all things be done decently and in order' is also a command. So here, 'Let Israel hope,' this also is a command; so enjoins a duty upon Israel; for why, since they seek mercy, should they not have it; now a command lays a firm obligation upon a man to do this or another duty. 'He commandeth all men everywhere to repent'; but Israel only hopes in his mercy. Now take the exhortation and convert it into a commandment, showing us, (1.) in what good earnest God offers his mercy to his Israel; he commands them to hope in him, as he is and will be so to them. (2.) It supposes an impediment in Israel as to the faculty of receiving or hoping in God for mercy; we that would have God be merciful, we that cry and pray to him to show us mercy, have yet that weakness and impediment in our faith, which greatly hindered us from a steadfast hoping in the Lord for mercy. (3.) It also suggests that Israel SINS if he hopeth not in God, God would not that all should attempt to hope, because they have no faith; for he is for having of them first believe, knowing that it is in vain to think of hope until they have believed; but Israel has believed, and therefore God has commanded them to hope, and they sin if they obey him not in this, as in all other duties. He commands thee, I say since thou hast believed in his Son, to hope, that is, to expect to see his face in the next world with joy and comfort; this is hoping, this is thy duty, this God commands thee. Second. As this word 'let' is sometimes equivalent to a command, so it is sometimes expressed also to show a grant, leave, or license to do a thing: such are these that follow, 'Let us come boldly to the throne of grace' (Heb 4:6). 'Let us draw near with a true heart' (ch 10). 'Let us hold fast the profession of our faith without wavering' (vv 22,23). This manner of expressing the thing may be taken in the same sense, to wit, to show that Israel has a grant, a leave, a license, to trust in the Lord. And O! What a privilege is this, but who believes it? And yet as truly as God has granted to Jacob, to Israel, repentance unto life, and by that means has made him fly for refuge, to lay hold of Christ set before him as a justifier; so has he granted him leave and license to trust in him forever, and to hope for his favor in the next world.
and thing. And if you take the word in this sense, to wit, for a grant, leave, or license, to hope in God; then (1.) This shows how liberal Godis himself and things are to Israel. Let Israel hope, trust me, and expect good things at my hand; I give him leave and license to do it. Let him live with a full expectation of being with me and my Son in glory; I give him leave to do so; he has a license from me. (2.) Understand the word thus showing us with what boldness and confidence God would have us hope in him. They that have leave and license to do this may do it with confidence and boldness, without misgivings and reluctance of mind; this is our privilege; we may live in full assurance of hope unto the end, we may hope perfectly to the end, we have left the license, and a grant to do it. (3.) Understand the word thus, and it also shows you how those Israelis, and how little they are acquainted with the goodness of their God, who stand shrinking at his door like beggars, and dare not in a godly sort be bold, with his mercy. Wherefore standest thou thus with thy Ifs and thy O-buts, O thou poor benighted Israelite. Wherefore puttest thou thy hand in thy bosom, as being afraid to touch the hem of the garment of the Lord? Thou hast a leave, a grant, a license, to hope for good to come, thy Lord himself has given it to thee, saying, 'LET Israel hope in the Lord.'
Third. This word 'let' is sometimes used as rebuke and snub; 'Let her alone, for her soul is vexed' (2 Kings 4:27). 'Let her alone, why trouble ye her?' (Mark 14:6). 'Refrain from these men, and let them alone' (Acts 5:38). It may also be taken here. But if so, it implies that God, in this exhortation, rebuketh those evil instruments, those fallen angels, with all others that attempt to hinder us in exercising this duty. As Boaz said to his servants when Ruth was to glean in his field, 'let her glean even among the sheaves, and reproach her not' (Ruth 2:15,16). We have those who continually endeavor to hinder us from living in the full assurance of hope, as to be with God and with Christ in glory, but here is a rebuke for such, 'Let Israel hope in the Lord.' And it shows us, 1. That what suggestions come from Satan to make us that are Israelites to doubt, come not for that end, by any commission that he hath from God. God has rebuked him in the text, and you may see it also elsewhere. Therefore, these temptations are rather forged of malice and spite to our faith and hope; so should be accounted by us (Zech 1:1-3). 2. This shows us also that we should take heed of crediting that which comes unto us to hinder our hope in the Lord; lest we take part with Satan, while God rebuked him, and countenance that which fights against the grace of God in us. 3. It also shows us that as faith, hope cannot be maintained with great difficulty and that we should endeavor to maintain it and hope through every difficulty.
