An Exposition of Hosea 8-10, Exposition · Chapter · Verse 4
VER. 4.
They have ſet up Kings, but not by me: they have made Princes, and I knew it not.
HERE we have their Civil apoſtaſie, the other was a Moral apoſtaſie; They have ſet up their Kings, but not by me. Though all Government it is to hold on God, yet we are to know that God had an eſpecial hand in the Government of the people of the Jews; LapideIt was as Lapide upon the place calls it, a Spiritual, and a kind of Divine Kingdom; it was not meerly Civil, the Government that God ſet over them was typical, it was to typifie the Government of Chriſt. And hence we are to take this Caution, We may eaſily be led aſide into many miſtakes and errors if we argue thus,Caution concerning imitating the Kings if the Iews That becauſe the Kings of Iſrael and Judah did thus and thus, therefore it is in the power of any King at theſe times to do ſo; for certainly there was a mighty deal of difference between the Government then, even the Government in that State, and the Government now: for State and Church was mixt together, and the Government then it was typical, it was to typifie the Kingdom of Jeſus Chriſt, therefore though God leaves People, leaves States now to their Liberty to ſet up what Government may be beſt for them, yet it was not permitted to the Jews, they were to have only that Government that God ſhould reveal from Heaven, for their Civil State: therefore when they would change the form of their Government firſt from Judges to Kings, God ſaid, they had rejected him in caſting off that.
They ſet up Kings,Expoſ. 1. but not by me
Some think that this hath reference to the chuſing of Kings at firſt, becauſe that they did it without Gods Warrant when they choſe a King to themſelves at firſt, and ſo they have ſet up Kings but not by me.2. The Authors opinion. But I rather think that this hath reference to Jeroboam and his ſucceſſors, they ſet up Jeroboam and his ſucceſſors, and not by God. This you will ſay, is very ſtrange, for it is cleer in Scripture that it was from God that Jeroboam ſhould be King, and that the ten Tribes ſhould be rent from Solomons poſterity for the puniſhment of Solomons ſin, it was propheſied of by Ahijah the Shilonite, 1 King 11. 29, 30, 31. the Prophet came to Jeroboam, and ren… the Garment of Jeroboam in twelve pieces, and ſaid to him, Take thee ten pie…es: for thus ſaith the Lord the God of Iſrael; Behold, I will rent the Kingdom out of the hand of Solomon, and will give ten Tribes to thee. The Lord ſent his Prophet to tell him expreſly, that he would rent ten Tribes from the houſe of Solomon, to give them to him; and yet here it is ſaid, That they have ſet up Kings, but not by me. Again in the 10. chap. and 15. ver. Rehoboam hearkened not unto the people: for the Cauſe was from the Lord, that he might perform his ſaying which the Lord ſpake by Ahijah the Shilomite unto Jeroboam the Son of Nebat. It was from the Lord that Rehoboam gave ſuch a churliſh anſwer, was from the Lord that he was left to ſuch a Tyrannical, cruel ſpirit, that the Lord might fulfil the word that he had ſpoken by Ahijah the Shilonite.
Abulenſis thinks that the ten Tribes for the matter of the thing did no more than they might do, and he gives this reaſon,*Ipſae tribus liberae erant, populus que liberi, Rehoboam autem volebat eas in ſervitutem redigere, eaſque regere ut Tyrannus non ut Rex; poterunt ergo ab eo recedere, et novum regem ſibi creare; populus ſui vel reſp. principib. & regib. dedit impium in ſe, ſed certis juſtisque condicionibus, inde & potest illud jiſdem auferre vel imminuere, ſi ipſi eo abutantur & Tyranni evadant, non enim populus ſe abſolute dedit Regi uti quis Aurum vel equum amico, ut omne ſuum jus in eum tranſferat, nec unquam illud revocare poſſit, ſed certis pactis intervenientibus. Abulenſis in 1 Reg. 12. Quaest. 8. T. 9. for ſaith he, the people, theſe Tribes were free Tribes, but Rehoboam would bring them into ſlavery, and he would reign over them as a Tyrant, therefore (ſaith he) they might lawfully depart from him and leave him, and make to themſelves a new King; and then he puts the Cauſe, viz. for that a people or Common-wealth (ſaith he) they firſt gave the power to Kings and Princes, but they did it upon certain conditions at firſt, therefore as they firſt gave power unto them ſo ſaith he they may diminiſh it if they abuſe it and Tyrannize over them, for (he hath this further expreſſion) the people did not abſolutely give themſelves to him, when a people do chuſe a chief Governor ſaith he they do not give themſelves to them as a man gives to his friend a piece of money, or a horſe, ſo as they give all out of their own poſſeſſion, and that he might do with them what he will, but upon certain conditions thus and thus: this Abulenſis hath.
Now though I do not altogether approve of what he hath ſaid, becauſe at leaſt the caſe between People and Princes now is different from what it was; then God chalenged a peculiar Prerogative over them for tendering their Government, yet thus far in Divinity is true; There is more reaſon that people ſhould now have more power to caſt off Tyranny than there was, becauſe now none comes *viz. orderly and ordinarily.to Government over others but by*Scil. formal or tacite. Agreement, therefore if the Agreement and Law of the Country be that they ſhall be elect and not haereditary, they are ſo: if that the males ſhall only inherit, he ſhall only inherit: and ſo if the Law of the Country were for delivering themſelves from tyranny, ſo far certainly God allows it in His Word.
But now to anſwer the Caſe more cleerly,A direct Expoſit. They ſet up Kings, but not by me; though GOD had foretold that the ten Tribes ſhould be rent away from the houſe of David, and that Jeroboam ſhould be ſet up, yet they did not do this thing in a lawful way as they ought, for they ſhould have conſulted with God about the time and manner of it when God would have it done; it was not enough that God did fortell it ſhould be done, but when they did it they ought to have done it in a way of conſulting with God, and they ought to have been ordered by God for the way and manner of it, and they did not do it in way of fulfilling the Propheſie, for the people generally knew no ſuch thing but meerly minding their own paſſions and luſts, they look'd at no further, though God did over-rule it to fulfil his own Counſels, yet they aimed at no ſuch thing. Whence we have theſe uſeful Notes for our edification:
Firſt,Obſ. 1. That we may do the thing that God would have done, and yet ſin highly againſt God. God would have Jeroboam ſet up, but they only looking at the matter, and did not obſerve Gods way, God did reject them.
Secondly,Obſ. 2. To do that which God would have done, yet if we do not know that it is Gods mind, we ſin againſt God: Though we do the thing that God would have done in His ſecret will, yet we ſin againſt God, if we know it not to be His revealed will. Now no action can be good, but that which is done; not only materially good, but formally alſo, that is which is done in obedience to God; And that ſhews the dangerous condition of ignorant people, all their actions are ſin becauſe they know not Gods mind in them.Miſery of Ignoran…s.
Thirdly,Obſ. 3. To go about great buſineſſes without conſulting with God, it is ſin. Even the Heathens were conſcious of this, therefore Pullius Scipio would never go out about any great buſineſs but would go to the Capitol to pray to the gods.Publius Scipio,
Fourthly,Obſ. 4. Alteration in Civil Government is a great buſineſs. God had need be much conſulted withal, eſpecially if there be any Church-work mingled with it, there was never a time that England had the calling for ſuch conſulting with God as it hath at this.England. Now England is about the greateſt and weightieſt buſineſs that ever it had ſince it was a Nation: The very alteration but of an Officer is a great matter and requires much conſulting with God, and eſpecially if it be in the Church: it is very obſervable of our Savior in Luke, 6. 12, Luke 6. 12, 13. opened.and 13. verſes, when as Chriſt was to ſend out his twelve Apoſtles as Officers for the Church, the text ſaith, That he was at prayer all night before, then in the morning he calls his Diſciples and ſo ſends forth twelve of them and gives them his Commiſſion. But he makes a preparation all night long in praying to God. Surely thoſe that are about chuſing Church Officers,Church-Officers with what religious care to be choſen. Miniſters of God to be their Paſtors and Teachers they had need ſpend daies and nights in prayer. Here they did not conſult with God in ſetting Jeroboam over them, and therefore ſaith God, they have made them Kings, but not by me.
Laſtly,Obſ. 5. When we are about great buſineſſes, we muſt look at Gods ends; we muſt take heed of our paſſionate wills, and our own ſelf ends, elſe we do it not by God. In Civil Affairs, a man that is a Magiſtrate perhaps doth that which is juſt, but he is carried on in his paſſion, but this is not by God; and ſo in Church affairs, the Church Elders, the party doth deſerve it, yet if they be carried on in paſſion and ſelf-ends, this is not done by God: They have ſet up Kings, but not by me.
And then further; As the people ſin'd and God would not own what which they ſet up, ſo Jeroboam ſin'd too. Why Jeroboam might ſay, Lord, dideſt not thou ſend thy Prophet to tell me that I ſhould have the ten Tribes, and yet wilt thou not own me? No, God would not own him.
Firſt,Ieroboams ſin. Becauſe Jeroboam did not ſeek God.
And ſecondly, Jeroboam did not ſtay Gods time. As David, he was anointed by God, and though he had many opportunities for to have taken away Sauls life, he would not, and to come to the Kingdom, but he did wait till he ſaw the time was come that he ſhould be brought to the Kingdom. But Jeroboam would not do ſo.
Thirdly, Jeroboam had not right ends in taking the Kingdom.
Fourthly, Jeroboam did not adminiſter the Kingdom for God, and therefore God would not own him, and ſo ſome reade the words; They have not adminiſtred the Kingdom by me; but adminiſtring the Kingdom by their own luſts therefore God would not own them. From whence you may have theſe Notes:
Firſt, Obſ. 1.That when God promiſes a mercy, if we ſtay not Gods time we can have no comfort of the mercy.
Secondly,Obſ. 2. When we have a mercy promiſed we muſt be brought into it by God, by lawful means; he that beleeves makes not haſt ſaith the Scripture: many they are ſo greedy of places, and preferments, and other things they deſire, that they make ſo much haſt as if they did fear that if they ſtay for the orderly coming into the place they deſire, they fear they ſhould go without it: What bleſſing then can there be in that which we would ſeek to get without God in making ſo much haſt.
And again,Obſ. 3. When we have a mercy (that's the third note) when we have what we would have, yet if we do not improve it for God, we do thereby renounce our acknowledgment of it from God. God hath given thee an Eſtate, or Honors, or Preferment: What doeſt thou do? Doeſt thou now abuſe this for thine own luſts? Thou doeſt hereby renounce thy acknowledgement that thou hadſt it from God. They have ſet up Kings, but not by me, I will not own that; Why? becauſe in the way of their Adminiſtration they have indeed renounced any right I have to their Government:foreign. And ſo the Seventy tranſlate the words, They have reigned to themſelves.
Yea,Queſt. but it may be ſaid, How were the people that were living now, guilty of this? this was a long time ago when the people did thus ſet up Jeroboam and rend themſelves from the houſe of David, how came they to be guilty of this?
The Anſwer is,Object. That they continuing and retaining the Government of Jeroboam upon the ſame ground their progenitors firſt raiſed it, are guilty of their ſins. Children going on in the way of their parents,R. Kimc. ap Merc. in loe. contract the guilt of their parents ſin upon them.
And Mercer upon this place quotes an Hebrew,Quando quidem ridebant quod prohiberet eos, ab Aſcendendo Hieroſolyman, in conſpectum Domini, & fecerat illis vitutos, illorum erat eum Regno pellere. David Kimchi: That the people now when they ſaw what Jeroboam and his ſucceſſors did, that they would keep them from going to Jeruſalem before the Lord, and when they ſaw that he made them Idols, and ſo forſook Gods true Worſhip, they (ſaith the Hebrew Doctor) ſhould have driven him from the Kingdom, that was his opinion: but meerly for Religion it cannot be, except the Law of the Country will bear them out in it; any farther than the Law of a State, the Civil Law will bear men out in it: and therefore War, it is not meeely undertaken for maintaining Religion immediately, but for maintaining thoſe Laws by which Religion is eſtabliſhed, the Civil Right that men have to the practice of their Religion: And ſo Wars may be undertaken.When Arms may be taken for Religion. If it were in a place indeed where the Law of the Kingdom were utterly againſt Religion, could not there be juſtified, except thoſe that had power likewiſe for the altering thoſe Laws, ſhould alter them, and then take up Arms.
But now,Englands caſe in this particular. Our taking up Arms is juſtified in this, To maintain the Civil Right that we have to the practice of our Religion; ſo that our Caſe is not the Caſe of the Chriſtians among the Heathens:Law of Nature. There is a Law of Nature (I confeſs) beyond the Right of any Law, and the Right in that cannot be given away by any Predeceſſors. But becauſe the miſchief would be infinit great if it were left to every man to judge, when by this Law of Nature he might reſiſt, and ſo to reſiſt upon it,Particular perſons muſt ſufer, not reſiſt. this would cauſe infinit miſchief: therfore there is a neceſſity that men ſhould for their particular ſuffer, rather than ſo to reſiſt; it is neceſſary for us to ſtay till we be helped by ſome orderly legal way. I ſay, the God of Order never leaves people to ſuch miſerable Inconveniences and Miſchiefs, and therefore for particulars they are rather to ſuffer, though they ſhould be tyrannized over againſt the Law of Nature.
But certainly,States not ſo. for the State or Country, they may judg when the Law of Nature is to be maintained, and Right of a Kingdom that the Law of Nature gives,Law deſtroies not Nature. beſides that which is given by Poſitive Laws; the Right of the Law of Nature is never taken away by Poſitive Laws. It follows.
They made Princes, and I knew it not.
They made ſome very deſperately, and God might well ſay, I knew not them: but God ſpeaks of them all, not only of thoſe, but even of Jeroboam himſelf, and Jehu, though they were in ſome regard ſet up by God, yet ſaith God, I knew it not; that is, I approve it not, I approved it not in that way they did it,Text paraphraſed. I let them alone in their way and let them go on; as if God ſhould ſay, I neither did nor will take Cognizance of what they do to bleſs them in it: When we ſeek not God for a mercy, when we enjoy it, God will not ſo much as own it to be His.
The Seventy tranſlate the words,foreign. They have not made it known to me. When we ask not Gods mind and ſeek not a mercy from God▪ we do as if we would get it without Gods knowledg; we muſt tell God what we would have before we preſume to take it, and by this means we may go to God with more comfort (if we meet with ſtraights) for help and direction; whereas otherwiſe, whatſoever ſtraights we meet with, if we ſhould ſeek to God to help us in ſuch a buſineſs, God would ſay, I knew nothing of it, you undertook it without me, and you muſt ſhift in it; but now look to it as you can, ſink or ſwim I will have nothing to do with it. We uſe to put off men in this manner that have any reference to us, if they will go and undertake a buſineſs of their own heads, and if they come to any ſtraights and then they ſhould come for our help, Nay, as you underrook it without me ſo go on without me. So now I make no queſtion but many thouſands of the Servants of God in this great buſineſs of the State where they meet with ſo many difficulties, they can go to God and ſay, Lord, we did adviſe with thee, and we undertook this in obedience to thee, and now, Lord, help us in our ſtraights; Oh! it is a comfortable thing for to have the uſe of our ſeeking God when we meet with ſtraights in a buſineſs.
And I knew it not.] Further there are theſe two Notes from this.
Firſt, God knows how to make uſe of mens ſins, they ſin'd and yet God brought about His own ends by it.
Secondly, Many things are done in a ſinful way, and yet God ſuffers them to proſper a long time: even this Kingdom of Iſrael that was thus ſet up without God did proſper outwardly for 200. yeers together, therefore this is no argument of Gods owning a buſineſs becauſe it proſpers, it is but as a Cipher, ad a figure to it indeed then it will make ſomewhat, if you can warrant it is Gods Work then you may when it proſpers have comfort. It follows.
Of their ſilver and gold have they made them Idols.
See the ill ſucceſs of it (ſo great an evil is it to do any thing and not call upon God) and all becauſe God was not ſought, whatſoever we do to ſatisfie our paſſions and luſts for our own ends without ſeeking God, we cannot think but very il fruit wil come of it; though God ſuffered this Kingdom to proſper outwardly, yet woful miſchievous fruit did come upon the alteration of their Government without God; for this Kingdom theſe two hundred years continued in Idolatrous worſhip, and it came upon this.The danger of ſetting upon any new form of Civil Government. We had need take heed to our hearts that we be upright, and ſeek God in ſetting up any new form of Government, leſt though it be very ſpecious to our eye, we may think that we are delivered from many yokes and burdens, yet ſuch effects may come of it, that we may be brought hereby under many yokes and burdens. They caſt off the houſe of David becauſe of the burdens that were upon them, but yet they caſtiug it off from them in a paſſionate way, now they have brought a greater yoke upon them, for now Jeroboam and his ſucceſſors, he laies a very heavy yoke upon their very conſciences, the yoke of Idolatry; it was a burden that before was upon their backs and ſhoulders, but now it comes to be a burden upon their conſciences, and thats a great deal heavier than upon their backs and ſhoulders.
They have made them Idols of their ſilver and gold.] God doth inſtance in this as indeed the ground of all for the ſetting up of falſe worſhip, & is the foundation and ground of all kind of miſchief in a Common-wealth, they were content to contribute their ſilver and gold for their Idols, they had rather be without that than without their Idols: droſſie vile ſpirits had rather be without God and Chriſt and his Ordinances,Prophane covetous men worſe …han Ido…aters. than without their ſilver and gold, let them have their ſilver and gold, and let God and Chriſt and His Ordinances go; yet theſe Idolaters ſay, Let us have our Idols and let our ſilver and gold go.Pulchior eſt cite Sol quam pecunia tua, & tamen iſte Sol nō eſt Deus tuus. Aug. de Diſciplinâ Chriſtianâ. Yea, they parted with their gold and ſilver to make them gods; but many of you keep your gold and ſilver and make them Gods too, The Sun (ſaith Auſtin) is a more beautiful thing than thy money, but it is not thy god: That which brings in ſilver and gold to droſſie carnal ſpirits, that they love; but if it brings not this in they care not for it whatſoever it be.*Chryſoſt. in Matth. 28. Hom. 84. Chryſoſtom hath another expreſſion: A Covetous man (ſaith he) is not delighted with the beauty of Heaven, nor with the motion of the Sun: why? becauſe the Sun doth not ſend forth golden beams into his houſe.
That they may be cut off.
The word tranſlated Idols, ſignifies thoſe things that bring them much labor.foreign And then follows: That they may be cut off, as if he ſhould ſay, they are at a great deal of charge to undoe themſelves, many men make their own damnation to be chargable to them; ſaith God, They made Idols of ſilver and gold, that they might be cut off. My end was, that they might be cut off, whatſoever their end was. When we are buſied to attain plots, God he may be working even by thoſe very things we bleſs our ſelves in, and expect great advantage by, God may in the mean time be working our ruin in them; Oh conſider of this, while I am plotting for my ſelf in this and the other thing,Finis cujus & finis cui and I am bleſſing my ſelf in hope of advantage, but Gods Thoughts, and Counſels, and Workings, and Ends may be now croſs to mine, even intending my ruin, my eternal ruine, where am I then? Whatſoever we do which evil doth neceſſarily follow it, is accounted by God, as we brought the evil on purpoſe upon our ſelves. Surely they ſet not up ſilver and gold on intention to deſtroy themſelves, but becauſe deſtruction doth neceſſarily follow, therefore God accounts it done on purpoſe: in Jer. 7. 18. in Pro. 8. 36. All them that hate me, love death: Surely no man loves death: but when you do caſt off the inſtruction of wiſdom, you do as mnch as if you ſhould ſay, You love death: as here, that they might be cut off. It follows.