An Exposition of Hosea 8-10, Exposition · Chapter 10 · Verse 9
VER. 9.
O Iſrael, thou haſt ſinned from the daies of Gibeah.
O ISRAEL, I am ſpeaking this to you, it meerly concerns you, you have ſinned from the daies of Gibeah, you think there is no great matter in your ſin why there ſhould be theſe dreadful threatnings, that you ſhould come to this deſperate condition; Why (ſay the men of Iſrrel) what means the Prophet to be ſo terrible in his threatnings? pray what's our ſin? Yes, you have ſinned, as in the daies of Gibeah. foreign de, ex, à, ab are notes of compariſon Ezek. 16. 52.From the daies of Gibeah, ſo it is in your Books, or it may be read, Beyond the daies of Gibeah, or more than in them, as Ezek. 16. 52. From the daies of Gibeah; From what time was that? You may reade the ſtory of Gibeah if you reade the 19. and 20. of Judges, and their ſin. I ſhall not need to ſpend much time now in opening what Gibeah was, or the ſin of Gibeah was, becauſe that in the 9. Chapter of this Propheſie, and the 9. Verſe, there I met with thoſe words; that, they had corrupted themſelves as in the daies of Gibeah. But it is not only the 19. and 20. Chapters where we have the ſtory of that horrible wickedneſs of the abuſing of the Levites Concubine, but likewiſe that that we have in the 18. touching their Idolatry that there was among the people, there was Micahs Idol, ſo that the Prophet hath reference to the 18, 19, & 20. Chapters of the Book of Judges. Iudges 18, 19, & 20. Chapters referred to the Text.Now you have ſinned, as in the daies of Gibeah: that is, you take it from the daies of Gibeah that is of old: Oh your forefathers of old have committed Idolatry and ſin againſt me, and you are grown rooted in your ſin,When the ſtory of the Levites concubine ſeems to have happened. and have taken it from your forefathers, for it was very antient, that ſin of the Levites Concubine: It doth ſeem to be before the time of the Judges, it ſeems to be committed between the time of Joſhua and the time of the Judges. (For though things be ſet in Scripture ſo that one ſeems to be after another, yet it is not alwaies ſo in the time.) But my reaſon why that ſin of the Levites Concubine ſeems to have been then, is this: becauſe you find in that ſtory of the 19. of Judges, when the Levite was paſſing on, his ſervant would have had him gone into Jebus, but his maſter ſaid unto him,Iudg. 1. We will not turn aſide hither into the City of a ſtranger that is not of the Children of Iſrael, we will paſs over to Gibeah. So that it ſeems Jeruſalem was not taken in by the children of Iſrael; but if you reade the 1. of Judges you ſhall find that Jeruſalem was taken, it was taken before you reade of any particular Judg, therefore this ſin was very antient that was in the daies of Gibeah. You have ſinned of old (ſaith he) and you have continued in the ſucceſſion of ſin of old; that's the firſt, if you take it, From the daies of Gibeah.
But it's rather I think to be taken Pre than otherwiſe,Expoſ. 2. Pre preferred. i.e. Your ſin is more than the daies of Gibeah, it's greater, what ever you think of your ſin, you think you worſhip and ſerve God. Yet the truth is, was that ſin horrible that a whol City ſhould come together to force a Levites Concubine till ſhe was dead at the door, was that a horrible ſin? Yea, and was it horrible for them to ſtand to defend it?Confirmed Your ſin is greater.
Your ſin is greater; why? for firſt, That was but one particular act, it was all done in one night; but you go on in a conſtant ſetled way.
And then ſecondly, That ſin was a ſin but of ſome few of the people; your ſin is more generally.
Thirdly, That ſin they had not ſo much means againſt it, nor ſo much experience of the waies of God as you, and therefore your ſin is greater, than the ſins that were in the daies of Gibeah.
Yea further, Your ſin is greater, becauſe that you continuing in your forefathers ſin you provoke God more, that God ſhould make uſe of your forefathers to revenge ſuch a ſin as that was and yet you continue in the committing of as great ſins as they did commit. That's the meaning: and for further opening of that ſin I ſhall refer you to that that I delivered in the 9. Chapter.
But that their ſin was either from the daies of Gibeah, or More than the daies of Gibeah. From thence the Notes are.
Firſt,Obſ. 1. That the ſame ſins continued in from Anceſtors are greater than theirs were. We are ready to excuſe our ſin and ſay, Why, we do nothing but that our forefathers did. I, but it may be greater than the ſins of thy forefathers, becauſe they had not ſuch means. This would anſwer thoſe that plead for old ſuperſtitious vanities:Uſe. Why ſhould we be wiſer than our forefathers? But know, that if you continue in their ſins, it's worſe to you than to them.
But this is the ſpecial Note from hence,Obſ. 2. That God takes it very ill that thoſe men, or the poſterity of thoſe men whom he doth uſe as inſtruments to puniſh ſin in others, and to reform others, yet ſhould be guilty of the ſame ſin themſelves, or greater. Oh! (ſaith the Prophet) you may juſtly expect to have the Mountains to fall upon you, and the Hills to cover you, for you are more wicked than in the daies of Gibeah, though I did uſe your forfathers to puniſh that great ſin, yet you continue to be viler and worſe than they were that were puniſhed by your forfathers. Oh my brethren, God cannot endure to ſee that wickedneſs continued in men, that they ſhall be made uſe of to puniſh in others: What ſhall we be uſed, or any in this generation be uſed for to execute the anger of God, the diſpleaſure of God upon ſuperſtitious people, and ſhall we continue in the ſin of Superſtition? ſhall we be uſed to caſt out mens inventions, and ſhall we bring in mens inventions? yea, ſhall we be uſed to puniſh Oppreſſion and Tyranny, and Injuſtice, and ſhall we continue in Oppreſſion, Tyranny, and Injuſtice? Oh! this cries to Heaven when it ſhall be ſaid, Well, God ſtirred up you to make you an inſtrument to caſt out ſuch Oppreſſing Courts, ſuch Tyranny, and ſuch and men that were ſo cruel to godly people, you were uſed to caſt out them, and you come and ſucceed them in ſuch Oppreſſions and Tyranny, and Injuſtice, and you make my Saints cry to Heaven for the burdens that you lay upon them. Oh! this would be very heavie. Take we heed that when God uſes us, or our forfathers to reform any evil, take heed that it be never ſaid, that thoſe evils continue in their Children after them.
There hath been much ado in our REFORMATION,Applied to theſe times as there was much ado in the puniſhment of the ſin of Gibeah; it coſt much blood to puniſh that ſin; and ſo it hath coſt much blood to puniſh Oppreſſors, to bring in Delinquents, to caſt out thoſe that have been burdens to the people of God. Therefore it was worſe in their poſterity to continue in that ſin that had coſt ſo much blood to have it puniſhed. And ſo the more it coſts to caſt out our oppreſſing Courts, &c. the more fearful wil our ſin be if we continue in Oppreſſion our ſelves. You complain ſometimes of Miniſters if they reprove ſins,Miniſters. and be guilty of the ſame ſins they reprove you of, you account that very evil, and ſo indeed it is.Magiſtrats So it may be as wel ſaid of Magiſtrates, for them to puniſh ſins, and yet continue in them themſelves.
There they ſtood, the battel in Gibeah againſt the children of iniquity did not overtake them.
There they ſtood] Either this muſt be meant of the men of Gibeah, Expoſ. 1.that they ſtood, and the battel did not overtake the children of iniquity.
Or elſe according to others, it is to be interpreted of the men of Iſrael, there the men of Iſrael ſtood, and their battel did not overtake the children of iniquity.
If it be meant of the men of Gibeah, there they ſtood, then it notes their ſtoutneſs, they would ſtand it out, There they ſtood. Though they had committed ſuch a horrible wickedneſs, and there was a deſire but to have thoſe that were Delinquents to be broughts forth for puniſhment, yet they combine together and would ſtand it out, they ſtood ſtoutly to maintain the wickedneſs that was committed, eſpecially after their firſt ſucceſs, they fought, and in both the daies they ſlew fourty thouſand; now having the firſt day, this did hearten them, yea, they had the day the ſecond time, and that made them ſtout in their way: Succeſs will make men ſtand it out in their wickedneſs.God gives ſucces ſomtimes in judgment. God manie times gives ſucceſs on purpoſe to harden the hearts of men that they may ſtand it out unto their ruin, for ſo it proved to the Benjamites.
Be not troubled at the ſucceſs of Adverſaries,Expoſ. 2. God gives them ſucceſs to harden their hearts, to ſtand it out that they may be ruined at laſt.
Or, if you take it for the men of Iſrael, There they ſtood.
I find abundance of ſtrange apprehenſions of Interpreters and variety about this,Variety of Interpreters. and it would coſt one a great deal of time, the opening of this Verſe, to compoſe but the ſeveral Interpretations that men have upon this Text, but I'le only give you what I think may be the ſcope of the holy Ghoſt, or at leaſt what may be fairly hinted from the words.
The men of Iſrael ſtood.
That is, (according to ſome,) when they ſaw in their battel at Gibeah they did not prevail at firſt,Expoſ. 1. they ſaw their brethren ſtood out ſtoutly, and they loſt ſo many thouſand men, upon this they were at a ſtand; There they ſtood, they knew not what in the world to do, to think that ſo good a Cauſe, and a work that they had warrant from God to do, yet they ſhould have ſuch ill ſucceſs, there they ſtood.
Men had need be very well grounded in a good Cauſe when they meet with much difficulty. I beleeve ſince this Cauſe that we have been about in England hath bin begun,Applied to England. many through unbeleef and cowardize have bin at a ſtand, they ſtood and knew not which way to go, Lord, is this the Cauſe of God? is this the Truth of God? what, to have ſuch ill ſucceſs. Many are loſt in their ſpirits only by ſucceſs.
Or thus,
There they ſtood] that is,Expoſ. 2. Though they were at a ſtand, and ſomewhat troubled, yet they perſiſted in their work, notwithſtanding any difficulties they met withall, they would not fly off, but there they ſtood to it, they were reſolved whatever ill ſucceſs they had, to go on in the work that God had call'd them to.
The battel in Gibeah againſt the children of iniquity did not overtake them.
When they did fight againſt the children of iniquity, yet this battel did not overtake them [to wit, the Benjamites] not the firſt day, nor the ſecond day, but they were foil'd twice: Though I know others do give other Interpretations of this word, yet this ſeems to be more genuine.
But why doth the Prophet bring it in here? The men of Iſrael (to whom Hoſea did propheſie) might ſay, You tell us that our ſin is as in the daies of Gibeah, yea, but may we have the firſt day, and the ſecond day, we hope we ſhall do well enough.Expoſ. Nay (ſaith the Prophet) your ſin is worſe, you may not think that your caſe is ſo good as the Benjamites, the Battel did not overtake them, but it ſhall overtake you; and upon this ground the Prophet brings in this, that the Battel did not overtake them, granting that which they would object, yet ſo as it ſhould not make for them, but to take away their hopes to eſcape. And thus you have the meaning. The Obſervations are:
Firſt,Obſ. 1. That the children of iniquity may eſcape once, and again: Though men be children of iniquity, yet the Battel may not overtake them. It's as famous a ſtory to take away the ſeeming ſucceſs in an ill cauſe, and diſappointment in a good Cauſe, as any I know in all the Book of God: it did not overtake them at firſt: Gods wrath follows many men in this world, and yet for a long time overtakes them not,Pſ. 78. 38 but God calls it back, Pſal. 78. 38. He being full of compaſſion, forgave their iniquity, and deſtroyed them not, yea, many a time turned he his anger away and did not ſtir up all his wrath. Zach. 1. 6.But at length Gods wrath overtakes men. In Zach. 1. 6. Did not my words take hold upon your fathers? I ſent out my threatning words and you eſcaped a long time,ſimile. but at length my word catcht hold of them. As the Dog that follows the Hare barking a great while, but at length he overtakes it and ceaſes upon it and tears it: So, did not my Word take hold upon your forefathers?
Calvin he gives another Interpretation of theſe words,Calvin in loc. and ſome other Notes upon it, but I think that this is the main and Genuine ſcope of them.