15. What the prophet says of fasting, is to be understood of a general fast enjoined by the prophet to all the people. In such a fast the whole body of a nation were wont to be concerned. [pg 197] They publicly confessed their sins; they deplored and bewailed them; and thus humbling themselves before God, fasted both inwardly and outwardly. And in this order they begged remission of sin, and deprecated the judgments of God gathering over them. Such a general fast and public repentance as this, such sincere conversion, prayer, faith, confession, and supplication, are the most effectual means to appease the wrath of an offended God, and to avert his judgments from whole kingdoms and nations. This plainly appears from the history of the defeat of the other tribes of Israel, by that of Benjamin; in which the former having in two battles lost forty thousand men, all went up and came before the Lord, with weeping and mourning, and there fasted the whole day, from morning to night. Judges 20:26. A similar illustrious example is recorded of the fast of the Ninevites (Jonah 3:5, 10): and of the children of Israel, who, being beaten by the Philistines, kept a fast for seven days together, after Saul and Jonathan were slain in the battle. 1 Chron. 10:12.
16. Such solemn penitential fasts were also in use in the primitive Church, when the Christians met together, and in any great public calamity humbled themselves before the Lord. Not, surely, to obtain remission of sin by such performances, as so many meritorious acts of devotion; but by a contrite, sober, and humble heart, to deprecate the judgments that were ready to break in upon them. And such fasts might with propriety still be observed.
17. Fasts such as these, accompanied with true repentance, would prove an impregnable wall and fortification against all our enemies; a sovereign medicine in all pestilential diseases; and a safeguard about all our estates and possessions. An example of this we have in Job, who, whenever his children had spent any day in mirth and feasting, “offered up unto God prayers and sacrifices for them” (Job 1:4, 5); and thus, as it were, fortified his house by prayer against the insults of wicked men and devils.
18. In great public calamities the Lord looks out for such men as may, like a bulwark, oppose his wrath when ready to make a breach. “I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath: their own way have I recompensed upon their heads, saith the Lord God.” Ezek. 22:30, 31. We may also remember, on this occasion, the intercession of Abraham. Gen. 18:23.
19. Thus the prophet Daniel was a wall of defence when he made confession to God of the sins of all the people. Dan. 9:4, 5, etc. And the prophet Joel, in very moving terms, describes such a penitential fast: “Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people; sanctify the congregation; assemble the elders; gather the children, and those that suck the breasts; let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, say, Spare thy people, O Lord, and give not thine heritage to reproach.” Joel 2:15-17.
20. Such public fasts ought to be celebrated by the whole multitude, without hypocrisy, with ardent zeal [pg 198] and devotion; for it is the will of God, that every one readily confess his sins. He requires true humility, sincere repentance, and a turning to him with our whole heart. Hence the prophet commands the “heart, and not the garments,” to be rent. The Jews, at the hearing of any sad or terrible evil, were accustomed to rend their clothes, in order to evidence thereby the inward sorrow with which they were affected. This, however, like their fasting, was often a mere formality, and their grief was only pretended. Wherefore, the prophet reproves them, saying, “Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh?” Isa. 58:5-7.
21. These words explain the nature of a true fast; which is then only kept, when, on the one hand, we abstain from sin, subdue the wanton lusts of the flesh, and keep the old man, with all his members, under constant restraint and subjection: and, on the other, when we are fervent in works of charity, in the practice of patience and mercy, and of the other virtues springing up from a contrite, sincere, and penitent heart. And it is with regard to these inward acts of humiliation, that the prophet bids us rend our hearts. For as the wounds of the heart must necessarily be very painful; so the grief occasioned by our sins should affect us, as if our very hearts were bruised and crushed. And this “broken spirit,” this “contrite heart,” is that sacrifice which is so highly acceptable to God. Ps. 51:17. Such a heart has, by faith, obtained a due fitness to receive the influence of the grace of God, the consolations of the Holy Spirit, and the merit and blood of Jesus Christ. As a hard and massive stone cannot be penetrated by the oil or water poured upon it, until it be broken to pieces; so the sovereign balm of God's grace and consolation cannot comfort and quicken the heart, except it be first broken and softened into humility, that so by faith it may partake of the merit of Christ. “Not the whole, but the sick, have need of a physician.” Matt. 9: 12. Let no one think that he belongs to Christ, unless he has first “crucified the flesh, with its affections and lusts.” Gal. 5:24. The blood of Christ will be of no profit to any except to those who embrace it with a contrite, afflicted, penitent, humble and believing heart.
22. As for the motives to repentance, which make up the third head, they are thus expressed by the prophet: “Turn unto the Lord, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.” Joel 2:12, 13. He lays down in these words, a gradual display of the manifold mercies offered to returning sinners. As if he had said, “If you think it a small thing that I am gracious, then know that I am merciful also: if this be not enough, I am likewise patient and slow to anger: if this will not yet suffice, then I am, moreover, of great kindness. If, after [pg 199] all, you still require something more, then understand, that I easily repent of intended punishments; yea, even when my avenging hand is lifting up, I am ready to let fall the rod, upon your serious repentance.”
23. First, then, the prophet calls God gracious (Ps. 103:8); that is, ready to be entreated and reconciled. God is easy to be prevailed with, forgives offences, deals not in strict justice and the rigor of the law, according to what we have deserved. And all these marks of mercy should lead us to repentance. There are many admirable promises, all tending to the same end. “If thou afflict them, they will cry unto me, and I will surely hear; for I am gracious.” Ex. 22:23, 27. “Therefore will the Lord wait that he may be gracious unto you. Thou shalt weep no more; he will be very gracious unto thee, at the voice of thy cry; when he shall hear it, he will answer thee.” Isa. 30:18. That is, the Most High is so rich in grace, that he waits for you. In him there is expecting grace, by which he readily receives those that truly return: prevenient grace, expressed by the Psalmist—“Let thy tender mercies speedily prevent (that is, meet, or anticipate) us” (Ps. 79:8): protecting grace, noticed by the same prophet; “He that trusteth in the Lord, mercy shall compass him about” (Ps. 32:10): preserving grace; “Surely,” says David, “mercy shall follow me all the days of my life.” Ps. 23:6. Of this we have given examples in the preceding chapter. With this agree also the words of Scripture: “With the Lord there is mercy; and with him is plenteous redemption.” Ps. 130:7. Wherefore, let the divine clemency and grace move thee to sincere and unfeigned repentance.
24. Secondly, the prophet declares that God is merciful. To be merciful, is to be easily moved by the miseries of another, and from the very heart to compassionate his case. This is to be seen in parents, who, not only with unfeigned tenderness love their children, but are at the same time so deeply touched with their misery and weakness, as to be willing even to die for them, if that were possible. Thus David, when he lamented the death of his son Absalom, mournfully exclaimed: “O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” 2 Sam. 18:33. But these bowels of mercy, this ardent, cordial, and tender affection, are infinitely more conspicuous in God himself, who, from an abounding sense of love and kindness, has given up his Son to death, and thereby transcended all the affections of earthly parents. This is declared by the prophet: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.” Isa. 49:15. And by another, “Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord.” Jer. 31:20. And again by another, “The Lord thy God is a merciful God; he will not forget the covenant of thy fathers, which he sware unto them.” Deut. 4:31. And David confirms it: “The Lord is merciful and gracious.” Ps. 103:8. And again, calling to mind this mercy, when of three punishments he had it in his power to choose which he pleased, he answered, “Let us fall now into the hand of the Lord; for [pg 200] his mercies are great.” 2 Sam. 24:14. Would to God that his paternal mercy might also allure us to unfeigned repentance! St. Paul himself refers to this most powerful inducement, when he beseeches us “by the mercies of God, etc.” Rom. 12:1.