note upon it 5. Where the Lord denies his mercy under affliction not only will that stroak prove irrecoverable but it is an evidence of moe strokes to come till a people be consumed for saith he I will no more have mercy but I will utterly take them away that is seeing I deny mercy not only shall this captivity be without recovery but moe of them even the whole Nation shall follow Vers 7. But I will have mercy upon the house of Judah and will save them by the LORD their God and will not save them by bowe nor by sword nor by battel by horses nor by horsemen This sad condition of Israel is illustrate from the contrary condition of Judah who adhered better unto the Covenant Albeit Judah was both before and after this molested by Israel Isa 7.1 c. 2 King 14.12 c. and looked on as forlorne by them yet the Lord promiseth to manifest mercy unto them and deliver them from their enemies and that not by ordinary meanes and wayes but by his own immediate hand or by Christ Dan. 9.17 and by vertue of the Covenant Zech. 9.11 This was verified in their deliverance from Senacherib when Israel was carried captive and Judah was very low and in their returne from the Babylonish captivity Hosea doth thus speak favourably of Judah whom their own Prophets dealt more roundly with not only because he was sent chiefly to insist on Israels condition but because Judah in his dayes had none of the worst Kings except Ahaz and especially an Hezekiah to whose dayes this seems especially to relate and because they were in many things better then Israel as Hosea 11.12 and were accordingly better dealt with Doct. 1. Albeit the Lord cut off a sinfull people pretending interest in him yet will he not want a Church to whom he will be kinde and whose priviledge shall be to be the object of his mercy for at this time of calamity on Israel I will have mercy upon the house of Judah saith he 2. It will be an aggravation of backsliders misery to see others who waite on God well dealt with when they reap the fruit of their doings Therefore is Judah's lot set in opposition to theirs to imbitter their cup I will no more have mercy upon the house of Israel vers 6. But I will have mercy upon the house of Judah 3. Great mercy may be attending a people who yet may be plunged in great difficulties for so was Judah after this promise both by Syria and Israel 2 Chron. 28.5 6 c. and by the Assyrians 2 Kings 18.13 we must not measure Gods purposes of love by present crosses without which we could not take up his mercy well 4. The mercy of God is a fountaine from whence deliverance will flow according to the tenor of the Covenant and the safety and deliverance of the Church is a thing out of question though she oft-times fall in debate with God about the way and means of it for upon this I will have mercy it followeth I will save them and it is an absolute promise I will save them though he will not take these wayes to do it that the Church usually looks most unto 5. The Lord needs not creature-helps nor is he so tied to meanes as that he cannot work greatest things without and above them yea he oft-times delights to act more immediately for his Church and to take her as the forlorne into his own hand for saith he I will save them by the Lord their God that is as is before explained by his own hand through Jesus Christ and by vertue of the Covenant and thus he saves them though he will not save them by bowe c. 6. The Lords laying aside probable meanes and instruments in delivering his people is for their double advantage for not only are they certainly delivered but their deliverance that way doth assure them of their interest in God through Christ by vertue of a Covenant standing firme in the midst of all their afflictions for the God by whom they are saved is then seen to be the Lord their God 7. Albeit deliverance of the Lords Church from her troubles be a sweet mercy and call for praise whatever way the Lord be pleased to send it and albeit the Lords people having his calling may by warre assert themselves into freedome yet it is a special mercy when the Lord not only saves by his own hand but without warre and bloodshed not only because he humbleth them so farre and so advanceth their spiritual good but because warre even when it brings safety is a terrible lot and in effect a scourge and produceth such distempers and effects as may leave matter of humiliation in the midst of greatest deliverances so much also may be gathered from this that the Lord will not save them by bowe nor by sword nor by battel by horses nor by horsemen that is neither by military preparations nor actians how promising soever but by his own hand answering the mournful prayers of his people as in Hezekiah's dayes Vers 8. Now when she had weaned Lo-ruhamah she conceived and bare a sonne 9. Then said God Call his name Lo-ammi for ye are not my people and I will not be your God The last period of their sinnes ripening for Gods judgements is represented under the type of the third childe called Lo-ammi or not my people pointing at the time of their utter captivity by Shalmanesor 2 King 17. whereby God made void the relation betwixt him and that people scattering them among the Nations and making them cease from being his Church and people to wit as a Nation for otherwise remnants of them did cleave to Judah Whence learne 1. Such is the long-suffering patience of God especially toward the visible Church that he is not only slow to anger and to manifest the same by judgements but even when he hath begun to strike he yet waits patiently to see what use they will make of present judgements to prevent future and sadder stroakes and in particular it is very long ere the Lord come to unchurch a people that have been in Covenant with him So much are we taught in this type that this stroak came not till the birth of the third childe and that this childe was not conceived till after she had weaned Lo-ruhamah which took up a longer time then if she bad given it suck by another 2. However the Lords long-suffering patience be great and admirable yet it will not last alwayes toward a sinfull people especially after he hath begun to plead with them but will at last come to a sad period For at last she conceived and bare a son typifying their utter rejection 3. Albeit no limits ought to be set to the freedome and efficacy of the grace of God who can and doth sanctifie afflictions unto the Church and make them a mean to turne her and cause her cleave faster to him yet it doth also
her of corrupt worship in her trouble though it be so in it self and he intend mercy in all of this But the scope is to shew that whereas the people of God may gather comfort either from the enjoying of the pure Worship of God in sad times or from the continuance of some face of a Church though corrupt as a token that God hath not yet totally rejected yet Israel though God have a purpose of good to her and do preserve her for it should enjoy none of these She shall neither have the true Religion nor the face of a Church and Worship as they had it to assure them that they were not quite divorced and this is the fruit of their corrupting the Worship of God and serving of Idols 4. It is a judgement and token of Gods severity whatever love be intended in it when a Nation are given up not to be wholly the Lords nor do serve him in a national way nor are a national Church to him For such is the misery of Israel to this day that they are deprived of Worship and any Church-State as a Nation and if their conversion and Worship and Church State under the Gospel shall be national as the opposition must carry it then certainly a national Church is no Paradoxe under the Gospel Vers 5. Afterward shall the children of Israel return and seek the LORD their God and David their King and shall fear the LORD and his goodnesse in the latter dayes Followeth the last part of the Chap. and an Explication of that part of the type v. 3. I will also be for thee containing a Prophecy of Gods mercy in bringing about the national repentance and conversion of Israel in the latter dayes and their renewing of the Covenant and taking Christ the Son of David for their King and constantly serving and fearing the Lord even because of his goodnesse Whence learn 1. Albeit Israel as a Nation hath been and yet is rejected and lost yet they will certainly returne to God For so is here prophesied expressely afterward shall the children of Israel return and this we are much to long and pray for 2. As true repentance and conversion will appear in mens being sensible of their great distance from God and in their seeking to make up this distance albeit they cannot as yet prove much enjoyment and seeking him chiefly and only in place of many things which natural hearts lust after so all this is a sweet and blessed fruit of affliction For such shall be the result of Israels being in a low condition they shall returne and seek the Lord. 3. The Covenant standeth still to be forth-coming for Apostates when they repent and turne to God renouncing false wayes and worship For so will Israel finde when they return they are allowed to seek the Lord their God and any who seek the Lord ought not to make themselves an ill answer but come and they will finde him their God 4. There is no right seeking of God nor finding of him or the comforts of the Covenant but through Christ whom converted Israel shall acknowledge and embrace For they shall seek the Lord their God and David their King 5. Christ is here named David and their or Israels King so also Jer. 30.9 Ezek. 34.23 24. and 37.24 not only because he is Davids Son and Heire Rev. 22.16 and because David was a type of him But 1. Because in their conversion they will have a deep sense of their sinful revolt from the house of David which began their woe and Apostasy true penitents will trace back their defection to the very fountain and beginning of it with much sorrow and resentment 2. Because Christ the substance will be eminently such a King unto them as he is to all his people as David the type was unto Israel of old 3. Because Israel shall so embrace Christ as to acknowledge him in all his offices and particularly shall submit to him as a King which is the duty of all true Converts Doct. 6. True conversion will appear in its constancy and perseverance and particularly in the Converts entertaining an holy fear and aw of God For when Israel shall returne and seek the Lord they shall also hold on and shall fear the Lord. 7. As God is alwayes good to his own people whatever they think to the contrary Psal 73.1 2. so much of his goodnesse will be manifested in the time of that life from the dead when all Israel shall be saved For so is imported here the Lords goodnesse will then be matter of holy exercise 8. The goodnesse of God will not make a true Convert presumptuous but will be unto him matter of reverence and holy fear and trembling For they shall fear the Lord and his goodnesse 9. Albeit Israel be long in gathering and converting yet we are firmely to beleeve that before time end it will certainly come to passe For all this shall be in the latter dayes Which albeit it often signifie all the time of the dispensation of the Gospel yet in this prediction is to be taken for that period of time more immediately preceding the end of the World CHAP. IV. IN this Chap. Israel is cited to Gods tribunal to hear his controversie pleaded v. 1. In prosecution of which controversie 1. The Lord accuseth them more generally for their grosse violation of both Tables of the Law both by omission and commission v. 1 2. and threatens because of this to send extream desolation ver 3. 2. He accuseth them for their desperate incorrigiblenesse v. 4. Threatening therefore to destroy such and the false Prophets and the body of the people and Church v. 5. 3. He accuseth the Priests in Israel that through their fault the people were kept in ignorance threatening to cast them and their posterity off v. 6. Likewise he accuseth them for ingratitude toward him for which he threatens to make their glory turne to ignominie v. 7. Lastly he accuseth these Priests for their sensuality and covetousnesse rendring them unfaithful in their calling v. 8. and threatens to plague both Priests and people according as they deserved v. 9. and to take away the blessing from their provision and to deprive them of issue because they sleighted God v. 10. being stupified by their sensuality v. 11. 4. He accuseth the whole people for their gross idolatry v. 12 13. and threatens to give up their wives and children to bodily filthiness v. 13. and not to restraine that sin by corrections for a time till for that and all the sins of all together they be utterly destroyed v. 14. 5. He accuseth them for the Idolatry of the calves from which he disswades Judah v. 15. as being an evidence of Israels wantonnesse and the cause of their ensuing exile v. 16. 6. He accuseth Ephraim their Kingly Tribe for their incorrigibleness in idolatry v. 17. for their intemperance filthiness and corruption of justice through covetousness v. 18. for which he
hand as might enclose the people of God and yet the Lord should have his mighty instruments for executing vengeance there also v. 11. and should make all this their enterprize but a convocation of them to the place which he hath appointed for judging them and executing vengeance upon them v. 12. Doct. 1. The enterprizes of enemies are but service of divine providence and they are but doing that which he stirs them up to do for bringing about his holy ends For this proclamation to prepare war wake up the mighty men c. tends to shew that their enterprizing of this is of God to bring about his purposes See Acts 4 27 28. 2. God is not afraid of mens attempts nor of the courage of the mighty nor of their vigilancy activity numbers or preparations nor needs he steal a stroak upon them but can let them do their utmost and then work his point thereby and make their purposes void For what they will do he calls upon them to do it and to use all endeavours that his glory may shine in defeating thereof See Isa 8.9 10. 3. Men may have much resolution and great undertaking there may be much courage and eagernesse even among the weakest and they may be encouraging one another to work and laying aside other employments that they may prosecute this work seriously when yet they are but running on their own destruction For they are waking up or exciting themselves they are coming up against hilly Judea the weak are saying I am strong and they are laying aside husbandry and beating their plow-shares into swords c. when yet God is convening them for judgement 4. Warre is a scourge full of evils and an enemy to profitable callings and husbandry For then they beat their plow-shares into swords and their pruning-hookes into speares whereas in peace it is contrary Mic. 4.3 5. Whatever be the Lords end and purpose in convocating enemies yet the Church may have much exercise with it and may be environed on all hands with difficulties and dangers thereby before she get an issue and before his purposes do appear For Assemble your selves and come all ye heathen and gather your selves together round about imports that these enemies shall first inclose the Church on every hand before that God appear against them See Rev. 20.9 6. The Lords distressing of the Church by enemies calls on her to pray and look to him who only can secure her and as she should not rest on her being afflicted as if that were enough to plead pity when yet she cryeth not to God So she should not be diffident nor discouraged to call on him whatever her distresse be Therefore is it subjoyned to this great distresse Thither cause thy mighty ones to come down O Lord pointing out that the Churches refuge will be prayer to him at that time 7. God hath alsufficiency of power and instruments who will be able to do for his Church when she calls to him were all the world-against her For Thither cause thy mighty ones to come down is a promise that he will provide instruments armed with his power whom he will bring down to the valley of Jehoshaphat at that time though he will first put his Church to it to intreat him to do this for her Ezek. 36.37 It is needlesse to enquire who these mighty ones are whether Angels inflicting some extraordinary judgement or the enemies themselves thus convened whom he will inable to cut off one another But it seemeth that there will be somewhat extraordinary in the overthrow of Israels enemies as is his usual way when his Church is brought into eminent danger See Rev. 20.9 8. It is an heathen-like mark upon men to come in opposition to the Church of God Therefore are they so oft called the heathen here Which though it may be understood only of the Nations yet as all these were heathens in Joels time so be of what profession they will they prove themselves heathens who would bear down the Church of the true God and particularly who would crush the Church of Israel being turned to him after her long rejection 9. The Lord would have his people infallibly assured that he is nothing troubled with the opposition of enemies and albeit they be often shaken with the apprehensions of their formidable power and preparations yet they would recollect themselves and see Gods over-ruling hand in all of them Therefore again saith he let the heathen be wakened and come up to the valley of Jehoshaphat And by repeating of it would have his Church perswaded that he hath an hand in it and knoweth how to over-rule it 10. God will make use of enemies gathering themselves to secure them from fleeing his judgement wherein he will deal with them as delinquents brought before his tribunal in the place which he hath appointed Therefore it is again repeated from v. 2. that he brings them to the valley of Jehoshaphat for there will I sit to judge all the heathen round about Ver. 13. Put ye in the sickle for the harvest is ripe come get ye down for the presse is full the fats overflow for the wickednesse is great In the next place the delinquents and executioners being thus convened the Lord commands his instruments like prepared reapers brought to a field of ripe corne to do execution upon them because their sin is now come to an height and they are ripe for judgement as ripe corne is for cutting down and full fats and wine-presses for treading out Whence learn 1. When God ariseth to judgement he will not only give out sentence but real execution will follow thereupon So much doth this command after the former processe teach 2. Albeit the least sin deserveth greatest plagues even when it is first committed yet such is Gods patience and long-suffering thae he will not at first punish even the sins of enemies but will let them tipen and come to an height before he smite Therefore is it that after all this opposition of enemies he now declareth that the harvest is ripe See Gen. 15.16 3. Albeit the Lords long-suffering patience be so great yet the sin of enemies will at last ripen and come to a very great height For now saith he the harvest is ripe the presse is full the fats overflow to wit with grapes to be pressed and trodden out and this is afterward expressed in proper tearmes their wickednesse is great 4. When sin is ripe then execution of vengeance will no longer be forborne but the greatnesse of sin will be made visible in the greatnesse of judgements Therefore becaose of this ripenesse and great wickedness the command is given put ye in the sickle to cut down this ripe corne Rev. 14.15 come get you down c. to wit into the valley to tread and presse out the grapes Vers 14. Multitudes multitudes in the valley of decision for the day of the LORD is neare in the valley of decision The effect
abiding for him abide for me Although she be rejected from being the Lords wife and have little minde or expectation of him yet the Lords sequestrating her from idolatry to wit in a national way in her captivity is a proof that he will make it an abiding for him whatever she intend or expect in it Fifthly this typical promise of his abiding for her as she doth for him so will I also be for thee is not to be strictly pressed seeing God hath since the time of their rejection chosen the Gentiles though it may be thus constructed 1. He choosed none till the Messiah under whom they are to be converted came in the flesh 2. All whom he chooseth must put this respect upon the elder brother though now gone out of the house that they become Israel before they lay claim to Israels Covenant 3. Whomever the Lord hath chosen yet he hath a room in his heart for them and will have them married to him and this exhausts the scope 4. Their conversion will be indeed as his solemne marriage-day and a resurrection from the dead to the world Rom. 11.15 and that day will evidence what respect he had to them in their lost condition And so it may teach us 1. Notwithstanding the glorious dayes of the Son of man that appear in the world by the conversion of the Gentiles and their marriage to him yet his ancient people are not forgotten by him But as of old when the Jewes were his Church yet he minded the Gentiles and purposed their conversion John 10.16 so his heart is on Israel till they be brought in 2. Not only is it a token that God hath reserved comfort for them who will not have any comfort in trouble without him but as a shut-up adulteresse do renounce all lovers till their husband embrace them again But when the Lord makes his peoples affliction continue sad without any outgate beside himself it is a pledge that he hath thoughts of peace toward them in that trouble For he abideth for her who is made to abide and not to be for a man or secluded from any comfortable condition as a shut-up harlot This is the condition of the Jewes and of Israel at this day who are kept in so low a condition beyond all Nations that they may never flourish till God turne them to him and he embrace them Sixthly the Prophets doing all this in obedience to that command v. 1. to love the woman may teach 1. That as tender husbands do shut up and pinch their wanton and treacherous wives for their good So the Lords love may oft-times be visible in hard usage and denying indulgence to his incorrigible people and his love be ordered by prudent and wholesome severity to tame them 2. That not to be cut off but made to subsist in the saddest condition in hope of future mercy is a rich expression of love For so doth his love toward Israel appear in that he preserveth them however scattered or lost in mens eyes with a purpose to do them good in the latter end See Lam. 3.22 26 29. Ver. 4. For the children of Israel shall abide many dayes without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim Here we have the second thing in the Chap. and an Exposition of the first part of the type concerning the adulteresse her being sequestrate in a base and poor condition This the Lord expounds to signifie that albeit he was to cast Israel out yet for the Elects sake in her and because of the Covenant made with her Fathers he would testifie his love to her by making her to subsist during the long time of her captivity though in a sober and mean condition wanting a civil State and without the use either of a true Religion signified by sacrifices and an Ephod or a false signified by Images and Teraphim which were a peculiar sort of Images representing as is conceived their Idols in humane shape This prediction cannot be understood of particular persons of Israel nor of all of them taking them distributively for certainly at all times where ever they are they have some Religion either true or false But it is to be taken of Israel collectively that as a Nation they could neither set up nor performe true or false worship as they had done before their rejection and so it is opposed to their national conversion Further when the Lord foretels that they shall be deprived of true Worship under the name of a sacrifice and Ephod comprehending under this all their Priestly garments and their Priests who used them in publick worship it is not his purpose to justifie their borrowing of these from Judah and making use of them in the worship of the calves as true and acceptable worship but being such as they supposed true and came nearest to it yet they should be deprived of it Or the words are to be taken absolutely without restriction to what they had before to signifie that they should have no true worship at all From this we may beside what is held out in the type further Learn 1. As the Lord may make the fruits of sin very bitter and sad and of long continuance even to his own people So such a condition may have mercy in it and may yet end in mercy For albeit what is here held out be very sad and of continuance for many dayes yet they abide under it and are made to subsist till better come 2. The want of a face of Government of a Nations self is a misery to be laid to heart either when a people are scattered from being a Nation or are ruled over by strangers and yet it is a misery under which a people may be preserved for much mercy For it is foretold here as a part of Israels misery that they shall be without a King and without a Prince without any face of Authority lesse or more over them of their own Nation being scattered among the Nations and under the Government of others where they come and yet in this case they abide till the marriage come 3. As the publick Worship of God is a sweet cordial in affliction and the want thereof a judgement which the Lord will bring on his dearest people when they provoke him and as it is a sad judgement to want the face of a visible Church even albeit there were some corruption in it So corrupting the Worship of God provokes him to give up a people to have no worship at all For this prediction they shall abide without a sacrifice and without an Image and without an Ephod and without Teraphim doth not import that simply it is a judgement to want corrupt worship though whorish Israel in Hosea's time might think so as an harlot would do to be shut up from her Paramours which is indeed a woful temper nor doth it here import so much a mercy to deprive
are up with carnal pleasures and joy and benummed with sensuality they care not what they do they stand in aw of none and they will scorne all that contradict them or are not of their minde and way For it is imported here there are scorners in the day of their King that is either mockers of all such as applaud not their way as Psal 35.16 or such as are come to an height of impiety to scorne and defie God and his threatenings and therefore are called the scornful Psal 1.1 7. It is also the great sin of drunkards that by their sensuality they deprive themselves of the use of reason and render themselves contemptible and like beasts that they can neither know their place nor dutie For the King in his drunkennesse stretched out his hand with scorners that is debased himself to keep society with such lewd persons and looked liker one of these then a King 8 It is the sin of Kings and Rulers or any in lawful power to prostitute that authority wherewith God hath stamped them in their office and to render it contemptible by their own miscarriage by countenancing insolent sinners whom they should suppresse and by conversing with base and vile persons and joyning with them in base courses unbeseeming their station and dignitie For herein did their King sin in stretching out his hand with scorners Vers 6. For they have made ready their heart like an oven while they lie in wait their baker sleepeth all the night in the morning it burneth as a flaming fire A sixth challenge is for their fraudulent carrying on of wickednesse to a maturity He maketh use of the former similitude shewimg that as a Baker heats his Oven by putting in fire and fuel enough and then sleeps on till it be ready at which time it will burne up in a flame though he had been sleeping so they did subtilly with leasure and length of time premeditate and plot their wickednesse and did dissemble it as if they were sleeping till they had an opportunity and then they were all on fire to execute that which they had been so hot and serious in contriving Whence learn 1. Raging and lustful sinnes are nothing the lesse discerned by God nor the lesse odious that they are managed with policy and subtilly conveighed Therefore saith he for or certainly as the word will also import they have made or applied and fitted their heart like an oven violent hot and raging and that whiles they lie in wait 2. Men who are wicked and subtile may seem to be lying by and doing nothing when yet 1. Their hearts are very bent on their course their Oven is heating while they sleep 2. Their designes are still going on the heat is tending to burning as a flaming fire while the baker sleeps Doct. 3. Iniquity that is hatched through abundance of lust is most violently executed when an opportunity offers and the more violently that it hath been long delayed For this Oven it burneth as a flaming fire and the more violently that their baker sleepeth all the night Vers 7. They are all hot as an oven and have devoured their Judges all their kings are fallen there is none among them that calleth unto me An instance is given of this challenge shewing that these plots which were so generall among them grâ—w to the height of frequent conspiracies against their Kings and Judgess that every one might set himself upmost according as we finde it was among them after Jeroboam the second in whose dayes Hosea first began to prophesy See 2 Kings 15. Their condition under all these confusions is amplified from the great and universal stupidity that was among them in that they called not on God nor employed him in all these distempers Doct. 1. An ill ordered Church is ordinarily plagued in justice with an ill ordered State and when men inflamed with lusts get leave to rage over all bounds in the matters of God and in other things it is righteous with God to let them loose to the overturning of policy and humane society For they who were as an heated oven in adultery bodily or spiritual v. 4. are now hot as aen oven and devoured their Judges c. 2. Sedition and conspiracies against authority are in effect but the fruits of strong and raging lusts let them have what pretext soever men please to put upon them and the actors pretend to what they will For They are all hot as an oven and upon this followeth and have devoured their Judges all their Kings are fallen that is many or most of them are cut off by violent deaths And by Judges we are to understand either the Kings themselves or inferiour Officers their creatures who were cut off by these who made the change to establish their own faction 3. Profane and corrupt men their fawning upon or seeming to comply with the humors of these in authority even in every thing and without any respect to the commands of God is yet no assurance but they may when they have opportunity turn disloyal And they may take as little notice of Gods Law subjecting them to the higher powers as they did of his other commands in their sinful compliances with Rulers humours For they who make the King glad with their wickednesse v. 3. and who observed their Birth or Coronation-dayes with much riot sensuality v. 5. now they have devoured their Judges c. 4. These violent lusts and turbulent effects of them are the fruit of not calling on God who being sought unto would subdue these lusts and correct these evils which lust leads men to apply violent remedies unto When God giveth up a people to such courses of sedition and conspiracy it is a token that neither the Land which is in such a distemper nor the actors in these courses are given to prayer at least in a right and sincere way For where these courses are it may be said there is none among them that calleth unto me or generally they neglect it 5. It is an evidence of great stupidity and the cause of a controversie from the Lord when greatest commotions alterations and confusions will not make a people sensible nor stir them up to look to God and call on him For the words may import also this challenge that all these overturnings of the state did nothing at them the people never thought on turning to God or employing of him there is none among them that calleth unto me Vers 8. Ephraim he hath mixed himself among the people Ephraim is a cake not turned The seventh sin for which they are challenged is their mixture with the Heathen Nations carried on especially by Ephraim or their Rulers whereby they became a cake not turned by which I do not understand so much a threatening that the hungry enemy of whom v. 9. shall cat him up as a hungry man would eat a cake lying on the fire not staying till it be baked as a declaration of
1.23 â— He mentions only one calfe though there were two of them 1 King 12.28 29. and belike many petty ones afterward because they were like other and the same thing and did but represent one and the same thing though they were multiplyed for the peoples ease 2. Corruption of worship and Religion is enough to ruine a State and Nation were there no other controversie and will at last draw on sad and inevitable judgements For Thy calf hath cast thee off or provoked God to abandon thee with detestation 3. Men who follow a false Religion had need of fair weather for it will prove empty and abandon its followers in their greatest need without peace or comfort For so the words will also beare thy calfe will abandon thee See Chap. 10.6 Jer 2.28 Deut. 32.37 38. 4. No strength or power of any place will availe to hold off judgements especially when the inhabitants thereof are chiefe in carrying on ill courses Therefore albeit the calves were at Dan and Bethel yet it is called Samaria's calfe as Amos 8.14 Not only because it was the chiefe City and so comprehends the whole Nation but because their power and riches maintained that Idolatry and therefore God threatens were they never so strong Thy calfe O Samaria hath cast thee off 5. As God is angrie and that in great measure as the word imports against Idols and corrupt Religion and worship So his anger against any sinfull course will soone make it vain and ineffectuall as to any thing the sinner expects from it For Thy calfe hath cast thee off because mine anger is kindled against them 6. Idolaters and corrupters of Religion can never be innocent pure nor justified of God while they continue in that sin pretend to what they will beside For so is here imported that they have not attained to innocency 7. Whatever may be mens thoughts of an inveterate custome in sin taking away all sense of it yet in Gods account continuance in sin is no excuse but an aggravation of it as making mens case the more irrecoverable For it is a ground of expostulation how long will it be ere they attain to innocency that is how long shall I wait expecting they will reforme this evill and yet they do it not 8. Albeit the Lord be long-suffering toward sinners yet his patience will have a period and then wrath will be the hotter For this adds to the sin and kindleth his anger against them that he hath cause to complain how long will it be ere they attain to innocency Vers 6. For from Israel was it also the workeman made it therefore it is not God but the calfe of Samaria shall be broken in pieces In the second place which also insists chiefly on the sin of the course he confirmes yet the justnesse of his anger against their calfe and them because of it by shewing the vanity of that Idol in that it was their own invention and not Gods institution and in that it could not be a God to help them being only the work of men and therefore he threatens to prove its frailty by the breaking thereof Whence learn 1. Mens following humane inventions neglecting divine institution is enough to corrupt all Religion and it is sufficient to condemne any thing that is intruded in Religion that it is but of men For from Israel was it also imports not so much that they learned this from Israel in the wildernesse or that they learned it not from Pagans but devised it of themselves which yet is not certain as simply it it a challenge that it was their device and not appointed of God 2. Apostates are so sottish that albeit themselves be the inventours of Idols and they know what they are yet they will set them up as relative objects of divine worship For albeit it was from Israel and the workeman made it yet they cleave to it and give it so high a roome 3. Albeit such as make and set up Images in religious worship do pretend that they acknowledge the true God only yet such is the judgement of God and the bewitching power of Idols and the deceitfulnesse of mens hearts that they will be found to ascribe some Divinity and Deity to them Therefore must the Lord prove that it is not God which imports their hearts were somewhat bewitched that way though they pretended to honour the true God in and by them Exod. 32.4 5. 1 King 12.28 4. Whatever estimation men have of Images or whatever excellency or Divinity they conceive in or represented by them yet it is sufficient to refute them that themselves who are but vain and empty things gave them all the excellency they have For thus doth the Lord argue the workeman made it therefore it is not God 5. As Images and other instruments of Idolatry ought to be destroyed and broken So the Lord by a calamity on them will prove their vanity to the conviction of all these who would not see it otherwise and this will be the issue of all other things that are too much deified Therefore it is added as a confirmation of the vanity of their calfe but or for the calfe of Samaria shall be broken in pieces alluding to what was done with Aarons calfe Exod. 32.20 as the just fruit of such courses Ver. 7. For they have sowen the winde and they shall reape the whirlwind it hath no stalke the bud shall yeeld no meale if so be it yeeld the strangers shall swallow it up In the third place the punishment for these sins which was briefly spoken of before is amplified and enlarged in a twofold sentence or threatning The first is that as their wayes were vain and naught as if a man had sowen the winde so their hopes thereby should not only be disappointed and their Labour vain but it should prove hurtfull their harvest should be a whirlwinde and tempest This is again illustrate from a new similitude of an harvest which though it may be true literally that their corne-harvest should prove so yet it seemes here rather to be a Metaphor shewing that it should be with them as if the seed they sowed should either not grow to a stalk or if it did yet it should want a blessing and prove no food or if there were any increase yet it should be eaten up by enemies So they should reap no benefit by their Idolatrous courses or if they seemed to prosper yet it should not be blessed but the enemies should ruine all of it Whence learn 1. God is so jealous an avenger of Idolatry and corrupt worship in his Church that he will undo a whole Nation before he do not ruine these courses which they will not reforme themselves For this sentence cometh in as a reason and confirmation of his sentence against the calves ver 6. the calfe of Samaria shall be broken in pieces for they have sowen the winde c. that is I will destroy the calfe and for
and trouble Jer. 31.20 Heb. 12.5 So he will especially make his delivering of them proclaime his love and estimation of them and his peculiar interest in them For saith he I called my Son out of Egypt that is he delivered them as his adopted children above all Nations which he not only caused intimate to Pharaoh Exod. 4.22 23. but made manifest to all the world by his asserting them into liberty by an outstretched arme 7. This calling out of Egypt is applied unto Christ and his coming out from thence Matth. 2 15. because the Lord in delivering Israel did also bring forth Christ 1. As the head of his body the Church from whom he is inseparable 2. As the blessed seed of Abraham descending in the loines of his parents and to be manifested in due time And so as Levi payed tithes in Abrahams loines Heb. 7.9 10. So he came out of Egypt in the loins of his progenitours 3. As in a type The carrying of Israel into Egypt and their deliverance from thence being a type of his exile there and his return from thence to perfect the work of mans Redemption It teacheth 1. That the Scriptures are a great and unsearchable depth containing far more then our shallow judgements can reach or discern in them as appeares in that the lot of Christ in his own person is couched under this type So likewise in the Apostles inferences on very words and their being expressed in this or that way as Gal. 3.16 And from his doctrine on Abrahams Sons and of mount Sinai Gal. 4.22 23 24 25 c. and in many other instances And albeit this be no warrant for men curiousty to dip into Scriptures and multiply types and allegories neglecting the literall sense yet it ought to humble all in their making use of such a treasure and lay the pride of these who either contemne the simplicity of the Scripture or conceit of their own skill and insight in it 2. The Lord hath a great respect and eye to Christ in all his great works especially in his Church And as this deliverance was great and notable not only in it selfe but chiefly as it pointed at Christ So should we learn to esteeme of every thing according as we see Christ in it and as it leads to him 3. It is a great evidence of the love of Christ to his Church that not only as her head be sympathizeth with her in all her troubles but that in the dayes of his flesh he would in his own person essay what had been her lot and what she might meet with that so he might experimentally know the heart of a stranger and be a mercifull and faithfull high Priest Therefore did he undergo exile in Egypt See Heb. 4.15 Doct. 8. It is a great addition to a peoples mercies when they not only get deliverances but have Messengers sent unto them by God to point out their duty to direct them how to make use of mercies and to put them in mind when they go out of the way For it is supposed here as a further mercy that they had men who called them â— The true touch-stone and triall of a peoples thankfulnesse for mercies is by their obedience to the Word and their subjection to God speaking in it Therefore is this the first challenge and evidence of their ingratitude they called them and they went from them 10. As God speaking in his Word doth oft-times get little obedience even from his own people to whom he hath been especially kinde as this instance teacheth So when a people do not profit by the Word their corruptions will be irritate and themselves grow so much the worse as pains is taken on them For as they called so they went from them that is they went openly and of purpose and in contempt the quite contrary way 11. It is Satans great engine to draw men to contemne God and his Word under pretext of disrespect and prejudice against the Messengers only And however men palliate their sin that way yet in Gods account that same very disrespect and hatred of Ministers is an evidence they are wrong and a snare to lead them further wrong For so they went from them to wit from these that were sent unto them as Israel murmured against Moses and Aaron but indeed against the Lord Exod. 16.8 12. The contempt of Gods Ministers and their Ministery and Message is a forerunner of Idolatry and of defection from the true Religion Such a temper of it selfe is ready to go wrong and God justly plagues such with giving them up to wilde courses For upon this it followeth they sacrificed to Baalim See Joh. 5.43 2 Thess 2.10 11 12. 13. When men renounce the true God and his way of worship and turne Idolaters they renounce also their owne happinesse and tranquillity which they do proclaime by their multiplying of Idols and confidences For they had Baalim in the plurall number many Idols under that name 14. Beside the sin of grossest Idolatry in choosing a false god for the object of worship the Lord cannot away with Images put in any religious State for representing him or to worship him in and by them Therefore it is added as another challenge and burnt incense to graven Images a notable instance whereof we have in the golden calfe wherein they pretended to do service to God Exod. 32.4 5. Vers 3. I taught Ephraim also to go taking them by their armes but they knew not that I healed them In this v. the Lord records a further benefit conferred on Israel which seemes to relate to his leading them in the wildernesse in that he directed their way and tenderly conducted them in it as a tender parent or nurse leads a child by the hands and lifts it up by the armes and carries it over a rough piece of way See Deut. 1.31 and 32.10 11 12. Unto this he subjoyneth by way of challenge what their ingrate carriage was to wit that they considered not that he did all this and that he healed them that is when they by their sins had made breaches on themselves he recovered them Psal 106.23 Yea and saved them from all dangers whereinto they might have fallen in that wildernesse Whence learn 1. Deliverance from bondage and distresse is not all that the Church needs at Gods hand but her way being delivered may be so dark and so rough as usually Gods way is to flesh and blood that she neither knoweth it nor can walk in it more then a child in a rough way For so is here imported that they needed God to guide the way and to enable them to go in it 2. It is the Churches great advantage that God who delivers her will not leave her so but will guide and carry her For after the former mercy v. 1. it is added I taught Ephraim also to go By Ephraim he understands the ten tribes and albeit all Jacobs posterity tasted of this mercy in the wildernesse
the exhortation to the Priests that they by sounding of the trumpet should call the people to solemne humiliation and he exhorts the people to tremble at this alarme of his appearing in judgement Unto which is subjoyned a general intimation that the dreadful day wherein God would infflict these plagues was at hand And this is brought in as an argument to make the exhortation effectual and is prosecuted and enlarged in the following Verses See ch 1.15 This blowing of the trumpet in Zion or the holy mountaine of the Temple is according to the direction of the Law Num. 10.3 9. wherein the Priests were to convocate the people and to sound an alarme in war by blowing of the trumpets And both of these are pointed at here They are to alarme the people and give them warning of the approaching judgement and to call a convocation for fasting as it is v. 15. Doct. 1. Whatever the Lord say to sinners by his rod when it is imminent and incumbent yet such as would have good use of it have need of the help of the Word and Ordinances with it either for prevenâ—ion preparation or use of it For the trumpet must be blown either to warne them before it come or to stirre them up to be sensible and to do duty when it cometh 2. Whoever be asleep in times of threatened or incumbent dangers yet Ministers ought especially to be awake that they may stir up others For on them is this charge laid Blow ye the trumpet 3. Ministers must be faithful in discharging their trust as becometh watchmen and they must not set themselves to please men but should faithfully point out their danger procured by sin For they must blow and sound an alarme 4. It is not enough for Ministers to point out dangers by sin unlesse they point out remedies also nor is it sufficient for people to be sensible of the one unlesse they be stirred up to the other For they are to blow the trumpet and call to fasting as it is expounded v. 15. as well as to sound an alarme yea this is but subservient to the other 5. The consideration that a people are Gods Church and do enjoy his presence is a special argument to move them to be sensible and study duty in times of calamitie For all this is to be in Zion and my holy mountaine not only because it was the place where the Priests sounded and where the people were to meet for solemne worship but that all this calamitie being on a Church whereof Zion and the mountaine of the Temple was a type therefore they should be sensible and hearken to these alarmes and invitations 6 When God threatens or inflicts judgements it becometh all to be deeply sensible and not to please themselves with formality or trifle with outward shewes but they should quake at the heart at the tokens of Gods anger and it is great courage not to harden our selves but to tremble before an angry God for the inhabitants of the land are to tremble upon the alarme and call to humiliation and repentance See Isa 66.2 Jer 5.22 7. Albeit the Lord may keep off temporal judgements upon the repentance even hypocritical of Rulers as 1 Kings 21.27 28 29 And albeit some few godly may sometime hold off wrath from a Nation as Psal 106.23 Ezek. 22.30 yet it is the duty of all to be afflicted and humbled under common calamities and where this is wanting the piety and repentance of some few will not alwayes availe Therefore is the direction general let all the inhabitants of the land tremble See Ezek. 9.3 4 5. and 14.13 14 15 16 c. 8. It is not to be sleighted but seriously laid to heart how sad it is when God makes alarmes real and stroakes to follow upon them when the day followeth upon the alarme how strong a party God is and how he will prove himself God by his judgements upon them who would not otherwise take notice of him and how dreadful a stroak will be when it is near whatever men think of it at a distance all this is imported in what is here repeated from chap. 1.15 as an argument to affect them for the day of the Lord cometh for it is nigh at hand Verse 2. A day of darknesse and of gloominess a day of clouds and of thick darknesse as the morning spread upon the mountaines a great people and a strong there hath not been ever the like neither shall be any more after it even to the years of many generations That the thoughts of this sad day may take deep impression and stir them up a description of it is held forth at large in several branches as so many arguments pressing them to repent and tremble before God The first branch of the description is that this troop of devouring creatures called a people or Nation as chap. 1.6 being armed with Gods power should come in so great a number as to cover and hide the sight of the skie and heavens as also to put the people in great trouble and perplexity which is figuratively pointed at by a dark day Isa 5.30 and 8.22 Ezek. 32.7 8. Amos 5.18 And they should so swiftly overspread the countrey as the morning light or clouds overspreads all the mountaines Amos 4.13 Joh 38.12 13. And they should be so numerous as the like had not been seen before nor should be afterward for many ages Whence learn 1. As it is the Lords way to make a time of calamity for sin very uncomfortable and full of darknesse and perplexity So this should serve to affect sinners and to humble and stirre them up to repentance For so much doth this day of darknesse c. figuratively taken import and it is propounded here as an argument to make that exhortation v. 1. effectual 2. When God is provoked to punish a people for sin he can easily multiply instruments of vengeance he can make them though small and weak of themselves prove strong he can make them swiftly and suddenly execute all his counsel and can make them hide and take away all comfort from sinners which they might expect from heaven or earth For these small creatures make this time A day of darknesse and of gloominesse a day of clouds and of thick darknesse as hiding any sight of the sky or heaven by reason of their number they swiftly cover the earth to waste it all and deprive men of comforts from thence as the morning spread upon the mountains and in Gods hand they prove a great people and a strong 3. As the Lord will inflict singular calamities eâ—e he be not avenged on impenitent sinners So such singular judgements ought to affect sinners much For it testifieth Gods just and severe pursuing of sin and the necessity of trembling before God that they are a great people and a strong there hath not been ever the like c. 4. The Lord is so gracious that albeit he be so provoked in
proofe of his fulnesse in raising up and instructing this herdman to be his extraordinary Ambassadour 3. Such as give but ill entertainment to the messages they receive may get rougher messages sent unto them and such as despise eminent and discreet messengers God may send such to them as will use them more roughly for Israel had many notable Prophets both before and at this time who being despised he employes this herdman who was not onely hatefull to them as being a Jew and a base man and so it might lay their pride when God sent such a one unto them but God makes use of his rustick and rude humour that they might be dealt with plainly and roughly who now through their own obstinacy were become like the brute beasts which Amos had kept before 4. Such as are called of God were they never so mean may boldly and on all hazards declare his minde to a sinfull people and their courage is a testimony of their calling witnessing against all despisers for as Amos durst deale freely with Israel and tell the words which he saw concerning Israel so the Lord did convince Israel that he was called by him in that he durst leave his own country and trusting in God durst deale freely with this flourishing Kingdom according to their deservings 5. It is a great snare to a wicked Nation when they prosper notwithstanding their wickednesse and there is need in such a case that the wrath of God pursuing sin be frequently inculcate from the word that men may not deceive themselves therefore is Amos as well as Hosea sent with these hard tidings in the days of Vzziah and in the days of Jeroboam c. Both of which had prosperous reignes at least for a time 2. Kings 14 23 24 25 c. 2. Chron 26. 3 6 7. 6. When the Word of the Lord is not regarded it is just with him to preach to a people by his judgements and by unnatural and extraordinary signes and wonders to let them know his anger so much may be gathered from this Earthquake which was a terrible stroak and warning to that people who beleived not and therefore is taken special notice of here and long after Zech. 14.5 Verse 2. And he said The Lord will roar from Zion and utter his voice from Jerusalem and the habitations of the Shepherds shall mourn and the top of Carmel shall wither This verse holds out the summe of the whole Prophecy to wit that God was about to manifest his terror in executions according to the threatnings of his Word As the sentence may relate to heathen Nations round about who are also threatned by this Prophet it hath been opened upon Ioel 3.16 But as it relates to Israel to whom this Prophet is chiefly sent and to whom the most part of what followeth is directed the sense and summe of it is that the Prophet speaking in his own termes who was well acquainted with the roaring of Lions in the wildernesse and with pastures for sheep declares that however Israel since their defection from the house of David despised the Temple of Jerusalem yet they should finde that God dwelt there and that the true Doctrine sounded there and from thence and as other Prophets before him and he among the rest were sent out by God dwelling in Zion and some of them from thence to denounce his terrible judgements so these threatnings were now to break forth in dreadful execution In somuch that the habitations of the shepherds shall mourn c. Whereby we may understand that all their fertile and pleasant places such as their green pastures and fruitfull Carmel either that in Asher near the Sea Josh 19.24 26. Jer. 46.18 or rather that in Judah better known to him Josh 15.21 55. 1. Sam. 25.2 should be laid desolate and that as the Land should feele the stroak so the inhabitants being deprived of their delighted-in prosperity should be filled with sorrow and griefe and be made to mourn as herdmen do when their pastures are dried up Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom and God may seem to lie by for a time from avenging this Yet he will appear to assert his presence in his Church and to manifest the truth of his word by execution according to it for the Lord will roare from Zion his dwelling place and utter his voice from Jerusalem where the Temple stood that is he will now in a terrible way make it manifest that what Doctrine was preached there and elsewhere in his name was his word 2. However men contemn God in the matter of subjection to him yet he will be their party to punish them for their sin whether they will or no for Amos gets it in Commission to publish that God will manifest himself dreadful against them and he said the Lord will roar from Zion c. 3. The Lords word how much soever it be despised yet it will prove terrible to the stoutest when it breaks fourth in execution for the Lord will roar from Zion and utter his voice from Jerusalem that is his threatnings though despised will prove thus dreadful in that day 4. God is provoked to make the creaturres whereof man makes use feel his anger and smart under it if men will not be sensible for the habitations of the shepherds shall mourn and the top of Carmel shall wither that is their pleasant pastures and the most excellent of their friutful Fields as Carmel signifieth shall feele the stroak See Jer. 12.11 5. Whatever fruitful or pleasant thing it be that men lean to and delight in neglecting God it will certainly in due time decay till nothing be left them but sorrow for the want of them for so much also is imported here in that the habitations of shepherds shall mourn not onely shall the Land be put in a mournful posture but the inhabitants shall be filled with sorrow Verse 3. Thus saith the Lord For three transgressions of Damascus and for four I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of Iron Albeit the Lord sends Amos chiefly to preach against Israel as appears from v. 1. yet he ordains him to begin with accusations and threatnings against forraign Nations round about before he come to deal with them And accordingly in this and the beginning of the next Chapter there are six of these Nations spoken to We may conceive these reasons why the Lord followeth this method 1. That however this Prophet was a mean man yet Israel might be convinced of his Authority and Commission to be a Prophet in that God had revealed his mind to him concerning so many Nations beside themselves 2. That when Israel should look on other Nations and see them plagued as well as themselves they might not as men are naturally unwilling to see God in calamities ascribe their owne afflictions to fortune or chance among the
is v. 15. should deliver them nor strength of body or courage of minde as the two words v. 14. may be distinguished nor provision of armour and skill to use it for offence at distance make them dare to stand and face their enemies But even the stoutest shall think it fares well with him if he escape with his life when he hath cast away his apparrel Whence learn 1. When Gods patience is come to a period it will appeare in sad judgements and in his casting off that burden which he hath born so long for Therefore because I am pressed c. v. 13. the flight shall perish c. 2. When God lets out judgements upon a Nation they will certainly reach all who are aimed at by them for though some get away v. 16. yet all that he hath a minde to cut off be they swift or strong will be reached 3. As all outward accommodations and advantages are in themselves empty and can availe nothing without a providence of God Eccl. 9.11 nor are they to be gloried in Jer. 9.23 24. so when God is angry all probable means that have availed at other times will prove vain either for resisting the judgement or escaping from it for so are we here taught that swiftnesse of men and horses strength or courage will do no good 4. Such as do oppresse others and do not spare the very garments of the poor so they may inrich themselves are justly invironed with these straits that it shall be a deliverance to them to get their life for a prey though they have not so much left them as to cover their nakednesse for these cruel exactors who pilled the poor v. 8. get now this doome he that is couragious among the mighty shall flee away naked in that day saith the Lord. CHAP. III. THe Doctrine of this chapter seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages And therefore in the first part of the chapter the Lord by his Prophet having called them to hear his processe and sentence against them v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings Shewing that interest in him and his former kindenesse toward them would rather hasten then hold off the stroaks deserved by them v. 2. that sin would separate them from him whom they pretended to enjoy and be familiar with v. 3. that threatnings were not vain nor without cause v. 4. that afflictions came not by chance nor would they be rid of them or of threatnings for sin till they had done their work v. 5. and therefore it was their stupidity not to be alarmed with threatnings and not to see God in troubles v. 6. and that when he warned them by his messengers v. 7. it became them to fear and not to quarrel his servants who carried their Masters minde v. 8. In the second part of the chapter he goeth on to the processe calling the Nations to judge of their wickednesse and of the justice of his judgements and accusing them for oppression and disorders v. 9. and that they did voluntarily blind themselves through custome in sin and heaped up wealth by oppression v. 10. for which he threatens that he will invirone them with enemies on all hands who should break their power and spoile their houses v. 11. that a very few shall escape these judgements v. 12. that he will also punish them for their idolatrous worship wherein they confided and will cause break and deface their Altars v. 13.14 and that he will punish their rich and great ones by destroying their stately Palaces v. 15. Verse 1. HEar this word that the Lord hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying In this verse they are cited to heare this message of challenges and threatnings which God had sent by this prophet unto them wherein he obviates their exception at the Prophets basenesse by shewing that it is his word and their trusting in their own priviledges by shewing that this should not exempt them as is at lengeth deduced in the following purpose Doct. 1. When the Lord condescends to choose a people to himselfe it is his way to prevent them in their low condition by his goodnesse and to purchase a dominion over them and engage them to be his by many mercies shewed unto them for such was his dealing with Israel he brought them up from the land of Egypt where they were in bondage and upon this he grounds his plea and chalenge 2. A delivered and dignified people do ofttimes so carry themselves as God hath much to say against them for there is this word which the Lord hath spoken against you O children of Israel 3. Such as God hath done good unto are bound not to slight his word but to heare and ponder what he hath to say though it were even against them considering what misery it portends if not prevented to have the word against them and how little it will availe them not to hearken to it and considering what their obligations to God are and that he can reach them otherwise who will not heare the word Therefore saith he heare this word c. 4. It is the duty of these who would have the word effectual on their hearts not to fixe their eye upon the basenesse of the instruments who carry it but on God who putteth these messages in their mouths Therefore are they led from looking to this herdman and to hear this word that the Lord hath spoken 5. All a peoples reall priviledges and what they please to arrogate to themselves beside will not availe them before God when they provoke him nor will they be a shelter to protect them in their slighting of the word for saith he hear this word against the whole family which I have brought up c. Albeit Israel to whom the Prophet is sent were not this whole Family yet they were the greatest part and they thought little of Judah in comparison of themselves accounting that as they were the most in number so they were the Lords chief people to whom the adoption and promises did belong And the Lord declares that granting all that were true as it was not yea and though Judah were joyned with them and so the sentence should import a rejection not onely of a part but of all that people yet all that could not availe to excuse their sin or keep in this sad sentence Verse 2. You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them And first whereas they might alledge that they onely of all the Nations were Gods peculiar and chosen peoplâ— and therefore could not be rejected nor ruined unless God
to go otherwise then according to the words verdict yet at last all things will certainly and visibly be according to what the word sayth for so much doth this hold out in general that it is from the word whoever carry it that men may know what God thinks of their way and such as cleave to the word in duty may expect that Gods dealing will in due time be according as they are warranted from the word to expect 7. It is needful work to stir up our own hearts again and again to see God in threatnings and to read his dreadfulnesse therein that so we may be ashamed of our own stupidity that will not fear his anger albeit it have not burst forth in execution Therefore is it again inculcate The lion hath roared who will not feare 8. There is small cause to be offended at ministers freedome in publishing their Commission considering that it is an evidence of their zeal to be imitate by all rather then quarrelled and that they stand strictly engaged to be faithful upon their greatest perill for whereas they could not indure this Prophets freedome he excuseth himselfe with this that the Lord God hath spoken by giving Commission who can but prophesie Whereby we are not onely to understand a strong impulse upon their hearts with the Commission though Prophets had that Jer. 20.9 and conscience and love and zeal for God will set all on edge to plead for God who have his Comission but that his calling laid a necessity on him were he never so unwilling as Cor. 9.17 And that he was in great hazard having his own soul at the stake if he were not faithful as Ezek. 33.6 And therefore he behoved to preach however they quarrelled or contemned him Verse 9. Publish in the palaces at Ashdod and in the palaces in the land of Egypt and say Assemble your selves upon the mountains of Samaria and behold the great tumults in the midst thereof and the oppressed in the midst thereof 10. For they know not to doe right saith the Lord who store up violence and robbery in their palaces These exceptions being thus removed and refuted the Lord by the Prophet goeth on to the processe to accuse and sentence them And for this end forraign Nations about such as Egyptians and Philistines are called to come and bear witnesse against their sinne and to justifie the Lord in the judgements that were to come upon them The sinnes for which they are accused are horrid tumults and oppression v. 9. Wherein they bewrayed much obstinacy and voluntarily contracted blindnesse through custome in sinne and great insatiablenesse in that they heaped up goods taken by oppression in their houses v. 10. He names the Mountains of Samaria though it appeareth there was but one hill on which the City was built 1 Kings 16.24 either because he understands the whole hilly Country that depended on that City or rather since he seems to speak chiefly to the ills done in that City because that hill had several risings in it And so he intimates that in every corner of the City these iniquities were to be found Doct. 1. Whatever be the vain-gloriation of a sinful and corrupt Church yet their course is oft-times worse then the way of very heathens and such as they would condemn for albeit Israel despised all other Nations and these among and above the rest yet they are called to assemble and behold their great wickednesse which they would abhor In which we may consider 1. Albeit Israel would not hear nor could bear these threatnings as appeareth from the former doctrine in this Chapter yet it is here intimated that the Nations about would see they were deserved as 1 Kings 9.8 9. 2. How blind soever Pagan Nations be in matters of the first Table and of Religion though even in that their cleaving to what they chose for a deity will aggravate the inconstancy of the Church Jer. 2.10 11. yet in matters of justice and equity and of the second Table which are here spoken of the practice of many of them by the light of nature may condemn them who have the clear light of the written word Rom. 2.26 27. And so also will the use they make of any means that at any time hath been offered unto them Matth. 12.41 3. In particular these Nations of Egypt and the Philistines of whom Ashdod was a part were noted and infamous among the very Pagans for luxury and other vices And yet even these and they who lived in palaces among them would condemn Israel So is Judah called worse then Sodom Ezek. 16 46 47 48. To shew how vile a people who have visible interest in God may grow when once they decline even to be matter of admiration to the vilest of Pagans and to shew how odious sin is in such Doct. 2. The Lord will also imbitter the cup of such as provoke him by making their enemies witnesses of his judgements upon them for it is for this end also they are assembled to be witnesses and spectators of what he here threatens to afflict upon them And the Egyptians and Philistines are called to in particular partly because they had seen most of Gods glorious actings for Israel therefore now he will vindicate his own holinesse in their view that none may think that he who had owned Israel did approve their sin And partly because these Nations had been inveterate and bitter enemies to Israel and therefore the Lord will add to Israels calamities by letting even such enemies behold that upon them which would be so sweet a sight unto them See 2 Sam. 1.20 Mic. 1.10 3. Times of licentiousnesse tumults and disorders are times of great provocation both in themselves and in their effects for their great sinne which he would have remarked is their great tumults which were sins in themselves and causes and occasions of many other sinnes 4. Oppression is one of the fruits of licentiousnesse and disorder which God is highly offended at for the same word signifieth both tumults and troubles or vexations and then it clearly followeth that there are the oppressed 5. Oppression is so much the more odious when it is not committed in the remote corners of a land but in the midst of Cities where justice should be executed and bear sway for these great tumults and the oppressed are in the midst thereof to wit of the mountain of Samaria where the City stood 6. It is an horrid aggravation of sinne when men do voluntarily blind themselves and will not acknowledge God nor his law to be their rule that so they may sinne without a check and when through a custom and habit in sinne they put out all light and cannot do any thing that is right for both these are in this challenge as an aggravation of their course for or and they know not to do right 7. Whatever course men take to shift the challenges of the word yet they should know that it is God
Sam. 5.6 7 8 9. unto which is sub-joyned and trust in the mountain of Samaria which was also strongly situate upon a mountain 1. Kings 16.24 4. Albeit men also glory and rest in their own eminency and the eminency of the places where they live Yet carnalsecurity will finde no sholter there either nor doth that afford any cause to sleep when God is angry for wo is upon them though they be named the chief of the Nations or the named and eminent ones of the chief places of the two Nations as pointing at their Grandees to whom the house of Israel came or cometh Albeit they were the great men and many might fall ere the stroak reached them and albeit they dwelt in the chief Cities which might stand out when the country should be overrun Yea albeit they might reckon that if they and these Cities were destroyed Israel should have no Judges nor place of meeting as a Nation yea and should not be a Nation yet all that doth not warrant them to be secure nor will keep them from the wo when they are so Verse 2. Passe ye unto Calneh and see and from thence go ye to Hemath the great then go down to Gath of the Philistines be they better then these kingdoms or their border greater then your border The places here spoken of are known from Scripture what they were For Calneh was an ancient City and Kingdome beside Babylon Gen. 10.10 Hemath or Hamath called the great to distinguish it from a City of that name in the land of Israel Josh 19.32 35. was a City and Kingdom on the North border of Israel 1. Chorn. 13.5 2. Chorn. 7.8 Josh 13.5 Numb 34.7 8 and here v. 14. See 2. Kings 23.33 and 25.21 Gath of the Philistines was a known City nearer to themselves But the sense of the place is more difficult for it is a general and ordinary rule especially in this Original language that affirmative questions such as these are here should be resolved in negative assertions Thus the sense of these questions in the end of the v. will be that none of these Nations were better then their Kingdomes nor the extent of their border larger And so the v. will contain a challenge of their ingratitude who had abused such singular favours by their security But however if we look on Israels land with all the priviledges they enjoyed in it and in respect of Gods care and eye upon it and its being a type of Heaven it was justly called the pleasant land Dan. 8.9 and the glory of all lands Ezek. 20.6.15 Yet it is not to be supposed but that other Nations did parallel yea and surpasse it for strength and greatnesse of Cities for pleasure and fertilty of the soile or for extent of bounds And therefore I rather understand the scope of the v. on the contrary thus That it was in vain for them to trust in their strength and eminency v. 1. considering that other Nations and Cities more flourishing and better then they were now desolate by some late stroak which it seemes was fresh in their memory though not recorded elsewhere And for further clearing of difficulties it may be considered 1. That these affirmative questions are not alwaies to be understood negativily but sometime do onely point out the certainty of an affirmative assertion as 2. Sam. 15.27 in the Original it is art thou a seer which is as much as certainly he was one and therefore should carry himselfe as became such a man in that time Likewise Jer. 31.20 where both the notes of interrogation here used are Is Ephraim a dear son is he a pleasant child which imports an affectionate acknowledgement and resentment that he was so And so it may also import here that they should seriously consider the greatnesse of these Cities and Dominions which were now ruined that they might see the folly of their vain gloriation and carnal security 2. Albeit we do resolve the questions negatively they are not better then these Kingdomes yet it will onely import this much here that however of old these Cities and Countries were better then these of Israel and Judah yet now by reason of desolation they were nothing so and therefore did warn them not be carnally confident 3. Whereas three places are here named and preferred to these Kingdomes it is not so to be understood as if in every respect every one of them were better then they for though it be not to be doubted but some of these and possibly both Caineh and Hemath had both stronger Cities more fruitful soile and larger bounds then they and though the land of the Philistines was very fruitful lying by the Sea and belike they enjoyed a larger territory of old Yet Israels dominion was larger then theirs and therefore far larger then that of Gath which was but one City But the meaning seemeth to be that whereas Judah and Israel boasted of strong Cities pleasant and large Territories The Lord declareth that if they viewed these places well they would finde they had surpassed them either in all or some of these respects And particularly that Gath had been a stronger City then any of theirs And for this cause I conceive it is that Gath is onely named of all the Cities of the Philistines because it onely before this time was become desolate belike since Vzziah brake down the wall thereof with some other Cities 2. Chron. 26.6 and never repaired and therefore it is so oft omitted by the Prophets who lived after these times when other Cities of the Philistines are spoken of Doct. 1. Whatever outward favours the Church and people of God enjoy wherein they trust and rest securely because thereof yet the vanity of such a dream may appear in that other Nations come nothing behind them in these things for so is here held out that these places had been better then what they enjoyed and therefore it was their folly to rest on these things 2. As sin doth bring desolation on many a flourishing City and Country in all quarters So the examples of Gods justice on heathen Nations ought to warn even Gods people of their danger Considering that his punishing of these who know not his revealed will is an evidence that much more he will punish them for therefore are these examples produced to warn Judah and Israel And these are named to shew that in all places this his justice had shined and it is like they had been wonderfully laid desolate about that time 3. That the people of God may prevent or cure security and may get good of the warnings that are given them it is needful that they do not give way to supine negligence but that they rouze up themselves to observe the passages of divine providence far and near in the world and that they take notice of the power of divine justice against impenitent sinners in overturning flourishing Cities and strong and great Nations that so they may not lean
their Idols are called Samaria's though it may be understood also of Bethel which was within the territory of Samaria 4. When men reckon rightly they will finde that Idolatry is their great sin and the chiefe cause of Gods quarrel and not the matter of their confidence Therefore it shall be called the sin of Samaria 5. Whatever the Lord may do unto the body of a Nation after he hath afflicted them Yet it is just with him to prove his displeasure against Idolaters therein by consumeing them utterly without restitution for even they shall fall and never rise up again CHAP. 9. FOr the right taking up of the scope of this chap. we are to consider that the vision of the Lord standing upon the Altar c. v. 1. is not to be understood of the Altars of their Idols nor of their temples in Israel with which the Lord had never any thing to do but of the Temple of Jerusalem And so as they were chalenged and sentenced together Chap. 6. so here over again this sentence is confirmed to be irrevocable against both And by the Lords joyning of Judah who had some forme of external lawful worship and their Temple in the sentence with Idolatrous Israel he would let them see what great cause they had to be affraid Withal they are thus joyned in the sentence that so way may be made for the following promises v. 8.9 11. c. which are common to both In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel comprehending Judah also both great and small wherein there should be no escaping v. 1. seeing there is no sleeing from God when he pursues in anger as he would do them v. 2.3 4. which is further confirmed from the great power of God v. 5.6 and their sinfulnesse and basenesse v 7. In the second part of the chap. this sentence and the rest of these hard messages are sweetened and moderated by a twofold promise First which qualifies the extremity thereof for the present that God will spare a remnant in the midst of these calamities and that though he destroyed the prophane body of the Nation yet he will reserve them v. 8. and will not lose them however he scatter and tosse the Nation v. 9. and do cut off prophane Atheists v. 10. Secondly which followeth upon the former in due time he promiseth to restore the Church of Israel and raise up a Gospel Church under Christ comparable to the condition of Israel of old v. 11. to enlarge the Church by the addition of the Gentiles unto them v 12. to blesse them with prosperity v. 13. And particularly that he will recollect restore and establish Israel v. 14.15 Verse 1. I Saw the Lord standing upon the altar and he said Smite the lintel of the door that the posts may shake and cut them in the head all of them and I will slay the last of them with the sword be that fleeth of them shall not flee away and he that escapeth of them shall not be delivered The scope of the type and summe of the sentence in this v is that by the Lords command to his instruments to smite the lintel of the door till the posts upholding it do shake is signified not onely the destruction of the Temple but the cutting off of great and small of the people which is declared to be a stroak which none of them should escape Doct. 1. Despised ordinances will at last bring sad judgements and mens conceit of their service and Gods former savour and acceptance thereof will not hold it off So much is signified by the Lords standing upon or beside the Alter which not onely imports that his glory is now removed from the mercy seat and come that length as Ezek. 9.3 and that he is standing ready to execute his judgements but that the sentence cometh from the abused Altar and that God cares for no other sacrifice there but a sacrifice of men and that the place of propitiation where they thought to please him however they sinned is now turned into a seat of justice Therefore also is the Commission given to the executioners while they stand beside the brazen Altar Ezek. 9.2 Even Gods mercy-seat will be terrible to impenitent sinners 2. Gods smiting of his own house is a sad presage to a people and his not sparing his own Church may cause others tremble who are yet worse then they for therefore is use made of such a type he said to his prepared instruments smite the lintel of the door which was graven with flowers and so gets the name from them that the posts may shake whereby is signified that he was to destroy that Temple and the service thereof as a pledge of Judah's ruine and by this sentence against Judah he lets Israel see what they may expect And albeit this smiting of the lintel of the door and shaking of the posts may import that it is a chiefe mean of ruining a Church when the doors of discipline and order are broken down yet that is not to be strictly pressed but the general scope is to shew that it should be a ruinous house And withal beside what relates to the Temple it selfe it may point at what is further typified thereby that as the stroak on the lintel did shake the posts so the ruine of the Nation should begin at the stroaks that were to come upon the great ones as is after cleared 3. When God is angry against a Nation he will not spare great nor small but by cutting off these in eminency he will expose the people to ruine for as smiting the lintel made the posts to shake so saith he cut them in the head all of them or cut the head and great ones and I will slay the last of them or the meaner sort with the sword 4. However men may think to secure themselves when God is angry yet all will be in vain There is no way of escaping his indignation nor will probable means secure them for he that fleeth of them shall not flee away but shall be over taken and he that escapeth of them from one stroak or at one time shall not be delivered from another stroak or at another time Verse 2. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down 3. And though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the sea thence will I command the serpent and he shall bit them 4. And though they go into captivity before their enemies thence will I command the sword and it shall slay them and I will set mine eyes upon them for evil and not for good This last part of the sentence concerning their not escaping is further amplified and enlarged wherein it is declared that wherever
expressions are borrowed from mens repairing of a ruined house 3. Christ is the repairer of his Churches ruines and every losse is richly compensed that is made up in him and in things of the Gospel for it is in that day of the Gospel and in and by Christ that the Lord will do this as is further cleared Act. 15.16 17. 4. The spiritual glory of the Gospel-Church doth parallel any glorious estate of Israel of old and the Church of Israel will be again advanced to as much glory at least spiritual as ever they enjoyed for I will build it as in the dayes of old Verse 12. That they may possess the remnant of Edom and of all the heathen which are called by my Name saith the Lord that doth this The second promise which expounds in part the glory of his Church is the enlargement of the bounds of the Church by taking in Gentiles as well as Jewes into the fellowship thereof who by professing the name of God shall beare the badge of being his people This indeed began to be accomplished when the Gentiles were brought in with the remnant of the Jewes and filled the roome of these who were blinded and hardened And so James expounds it Acts 15.16 17. But a more full accomplishment is to be when Israel being converted shall bring in many Nations and even some of their subdued enemies called hâ—re Edom who of old was one of the worst with them As for the difference betwixt the words of this text and James citation of them who in somewhat differs not onely from the Original text here but even from the Greek Interpreters we need not labour curiously in reconciling thereof For 1. Albeit this text be the chiefe place pointed at by James yet since he cites not one Prophet but the Prophets Act. 15.15 it is sufficient that what he saith doth accord with what is generally held out in the Prophets albeit all of it be not found here 2. Though this were the onely text cited by him yet the general scope of both places agrees in one which is to prove that the glory of the Gospel-Church consists in the accession of other Nations beside the Jewes unto it And this was sufficient to James present purpose and to confirme his opinion in the Council albeit his citation or the translation which he followed do differ from the Hebrew in some particulars of lesse importance 3. Though there be some other differences yet not onely are both readings to be acknowledged by us as true being used by the pen-men of the Spirit of God But both come to one sense and purpose which is the thing that is ofttimes looked to in citations in the New Testament rather then the words For whereas Amos hath it that they may possesse the remnant c. or as some read it that the remnant may possesse to wit the Tabernacle of David spoken of in the former v. and James hath it that the residue might seek after the Lord the sense is the same in regard that they who embracing Israels Covenant are so to say possessed by Israel as a purchase and they who enjoy the priviledges of the Church and God in it must be seekers of God that they may possesse and be kept in possession And whereas Amos hath it the remnant of Edom beside that general of the heathen that he may point in particular at the conversion of enemies yet James doth not unfitly translate it the residue of men not onely because the Jewes did usually by the name of Edom the other son of Isaac point out the generality of mankinde without the Church and who were not of the race of Israel but enemies thereunto and so the following words all the Gentiles are but an explication of that but because the text in Amos doth certainly points out that a remnant of other men then of the Jewes should be brought in to the Church which James expresseth leaving that particular consideration of Edom as nothing to his present purpose Doct. 1. The calling and inbringing of the Gentiles is an especial glory of the Gospel-Church and it will be the honour of Israel that when they are converted many Gentiles shall be brought in and joine with them for this is the end of raising up the Tabernacle of David and the glory thereof that they may possesse the remnant of Edom and of all the heathen 2. As under the Gospel all Nations have accesse unto the Church and to Christ in it So in particular it is a great mercy that even most bitter enemies may and will be brought in especially after the conversion of Israel Therefore beside all the heathen in general Edom who was Israels most bitter enemy whereby we must understand others of the same kinde is particularly named in this promise 3. As they are but still a remnant who seek God in sincerity so it is no strange thing to see a great destruction of Nations and enemies before they will come in to God for this cause are they called the remnant of Edom and of all the heathen not onely because it was but remnants of them who came in at first and who then and afterward when more professed the Gospel did sincerely turn to God but especially because after the conversion of Israel many of the Nations will oppose them and they will be broken and punished by God and then the remnant of them and others shall be converted 4. As all who are true converts and embrace Christ do embrace and share in Israels Covenant made with Abraham and his seed So Israel after their conversion will be a very eminent and notable Church whom many Nations shall honour and to whom they shall joine themselves In both these respects it is true that they or Israel or the old Tabernacle of David shall possesse the remnant of Edom for all who are converted are ingraffed into the same stock and entered into the same Covenant with the Jewes and so are a new accession unto them and Israel being converted will bring in a great conquest and purchase to the Lord of these who shall be revived and quickened at their appearing on the stage and who shall much honour the Church of Israel 5. As all who are brought in to the Gospel are bound to make publick profession of the name of God and Christ and inrol themselves as his confederates and followers So it is the great honour of a people that they beare this badge and livery and have a visible right so to do And this visible right and profession doth warrant them to seek unto God as it is Act. 15.17 and gives them right to Church fellowship for it is they which are called by my name or upon whom my name is called whom Israel shall possesse and who shall possesse the Tabernacle of David as Church-members 6. As all this must be Gods work to bring it about so his word is sufficient ground of assurance whereupon we may expect