An Exposition of Hosea 8-10, Exposition · Chapter 10 · Verse 11
VER. 11.
And Ephraim is as an Heifer that is taught and loveth to tread out the Corn: but I paſſed over upon her fair neck: I will make Ephraim to ride: Judah ſhall plow, Jacob ſhall break his clods.
IN the 2. verſe you heard much of the diviſions of Ephraim, and of the ten Tribes; but in the latter end of the 10. verſe you heard how God would joyn them together: But how ſhould they be joyned? it ſhould be in their bondage, they ſhould be bound together in their furrows: now though it be in your books, They ſhall bind themſelves, which hath likewiſe a ſenſe which we ſpake to then, yet you may as well reade the words, They ſhall bind them together, and ſo carry the ſenſe, That they ſhould be bound in their furrows, like Oxen in the Plough, there they ſhould be yok'd; they would not come in together under Gods yoke, but they ſhall come intogether under the yoke of the Adverſaries: and that I think is the principal ſcope of the words, They ſhall bind them in their two furrows.
They that were ſo divided in their proſperity, when they come into bondage there they ſhall by their enemies be bound together. Obſ.It was ſaid of Ridly and Hooper, Hooper & Ridleythey could not agree together till they were in Priſon, and then they could agree together. And ſo when we were heretofore in our bondage we could agree better together than now,Applied to profeſſors now. Oh! it were juſt with God to bring us again under the bondage of our enemies, and bind us in our furrows together.
But Ephraim thought her ſelf far from this. No, Ephraim is not for plowing work, Ephraim loves to tread out the Corn,Expoſ. but not to plow. They were wont in thoſe times inſtead of threſhing out the ſeed from the chaff, to have beaſts to tread out the ſeed, or to draw inſtruments whereby the ſeed was ſeperated from the husk. Now it was the Command of God, that while he was treading out the Corn that they ſhould not muzzel the mouth of the Ox.Deut. 25. 4.
Firſt, There was no yoke upon them while they were treading out the Corn.
And ſecondly, then they were not to be muzzel'd but to feed all the while as they pleaſed, while they were treading out the Corn; this by the Command of God. Now this was a very eaſie work for them to be without yoke, to run up and down in the Corn and ſo they could feed themſelves fat; They had enough to feed on, certain food, and preſent food, whereas thoſe Heifers that went to plow were fain to be abroad in the ſtorms and cold and wind, and work all day long, and it may be not have a bit of meat till night, and this was a hard work, and Ephraim did not love that work; and it ſeems to have reference to ſome of the ten Tribes who would ſtay in their Country, and worſhip at Dan and Bethel, Applied to the ten Tribes.and would not go to Jeruſalem, Oh! that was hard, and it was better for them to ſtay in the Land where they might enjoy their poſſeſſions, their ſhops, their tradings, their friends, that was eaſie, but for them to go to Jeruſalem that might coſt them their eſtates, it would raiſe an oppoſition againſt them, and they muſt leave all and go for the Worſhip of God, to worſhip him according to his own way; this was a plowing-work in reſpect of the other. Now Ephraim, thoſe that live among the ten Tribes, they loved no ſuch hard work as that was. From whence there are many excellent points obſervable. As,
The firſt, Obſ. 1.It's a ſign of a carnal heart for to be ſet upon eaſie work in Gods ſervice, and to avoid any work that God calls to becauſe it is difficult. [Ephraim loves to tread out the Corn.] It's a dangerous thing to deſire more eaſie in Gods Work than God would have us.
Secondly,Obſ. 2. Thoſe ſervices that bring preſent contentment, and preſent comfort, that there is preſent encouragement goes along with, even ſuch as are carnal and Hypocrites can be content withal; for when they tread out the Corn, there was preſent ſupply. So it is with men, when they can have preſent ſupply in maintenance.
I remember it's a ſpeech of a learned man, even upon this very Scripture, ſaith he, Where men ſee not preſent gain coming in, they deſpiſe Chriſt there. It's a ſpeech of Iernovius, Vbi non vident quaeſtū, rident Chriſtum, ubi datur ut edant, adduci poſſunt ut credant, Ternov. in loc.Where they may have to eat for the preſent, there they may be eaſily brought to beleeve ſuch a way of ſervice and worſhip that is countenanced, by the State for the preſent, Numb. 7. 9. 2 Sam. 6. God allowed no Cart to the children of Kohath to carry the Ark, and that was their ſin in putting it upon one, 1 Sam. 6. And where men may enjoy certain comings in whether they work or no, or whether they work negligently or no, there's a great temptation lies in this; there's not ſuch a temptation lies in a mans enjoying encouragement if it be upon uncertainties, and that he ſhall have it no longer than he doth labor, and labor to purpoſe; but when men ſhall have their eſtates coming in in a certain way though they labor by themſelves, or other, or though negligently, or induſtriouſly, here's a great temptation in this.
And then further;Obſ. 3. For it is a ſign of a carnal heart, only to mind things preſently, to labor for an accommodation to themſelves for the preſent. A generous ſpirit will labor for the poſterity that is to come;All our life we ſhould plow in hope. If none ſhould plow, how would there be Corn to tread out? We muſt be willing to plow though we have not preſent food, though we ſhould have nothing till night, yea, though we ſhould have nothing till the night of death, yea, in all our lives we ſhould be willing to plow in hope. Ephraim loved not that work. That's a generous ſpirit that is willing to endure difficulty here though he finds no preſent comings in, though it be for afterwards.
And it may be applied it to ſoul-work,In Duties we ſhould perſevere thouh there be no preſent cōfort▪ in our ſeeking to God: Many men and women they are content to pray, and follow God and his Ordinances ſo long as they may have preſent comfort, but if that fails they have no heart to the duty. Now we ſhould be willing to plow, that is, to endure difficulty though we have nothing coming in.
This is that which cauſed ſo many to periſh in the world, they muſt have that which is preſent content; whereas the Saints of God are willing to truſt God though they have nothing in this world, to truſt him to have their wages in the world to come.This …1th Verſe of ſpecial uſe. It's a Scripture of very excellet uſe unto us. It follows.
But I paſſed over upon her fair neck: I will make Ephraim to ride.
But I paſſed over upon her fair neck:
By her eaſie work in treading out the Corn, and not having the yoke upon her neck to plow, ſhe became to be very delicate, her skin was white and tender, Her fair neck: The Goodneſs of her Neck, foreignſo it is in the Hebrew, or her goodly white Skin, delicate and tender ſhe was. The meaning of it is,Expoſ. by her fair Neck, is the beauty of her proſperity; and ſo the delicacy of her Neck, through her proſperity, nothing muſt trouble her, let works that are troubleſom and hard let others come to them if they will, But for her part ſhe was tender and delicate and muſt endure no burdens at all, nor no difficulty at all.
Firſt, Her fair Neck.
Many are proud of their fair Necks and Skins,Obſ. ſo proud as they grow extream wanton by reaſon of it,The evil of Bare necks and breaſts▪ they muſt lay open therefore their fair necks that others may ſee them, ſee how white they are,Black Patches▪ what fair Skins they have, and put black Patches likewiſe to ſet out their beauty and the whiteneſs of their fair Skins, and if that will not ſerve, even laying over a paint to make it fair if it be not otherwiſe ſo;And painted faces. nothing but Eaſe, and Delicacy, and pleaſure is for them, as if they came into the world for no other end but to live bravely and be look'd upon, as if man-kind and all creatures muſt work and ſuffer to provide for theſe nice and delicate wantons, who yet are of no uſe at all in the world, certainly, God never gave any great eſtates in the world for no other uſe but only to be brave withal, and keep their Skin white. Whatſoever eſtates men and women have,Great Eſtates ill uſed. yet except they endeavor to be uſeful in the world in a proportionable way unto thoſe eſtates that they have they can have little true comfort of what they do enjoy, the comfort of the lives of rational creatures certainly it's not in a fair Skin, in a white Skin, their comfort is in being uſeful in the places where God hath ſet them,Every one bound to labor. their good conſiſts in that. Man is born to labor, and there muſt be labor one way or other, every one is bound to labor;Fair Skins foul Souls oftimes. theſe fair white Skins, and fair Necks, Oh! what foul ſouls many of them have, their beauty is but Skin-deep. Oh! filthy and abominable in the eyes of God, and in the eyes of thoſe that know the corruptions of their hearts. How would theſe fair necks be able to bear Iron chains for Chriſt? to be naild to the ſtake, to have ſuch a Neckkercher put upon them as Alice Driver had?Alice Drivers Neckkercher. You have it in the ſtory of the Book of Martyrs, when they put the chain about her neck to nail her to the ſtake,Act. and Monum. ſhe gloried in it, and bleſt God for it: I but this Alice Driver was wont to plow, (for ſo ſhe ſaith a little before in the ſtory) her father did bring her up to plow,Hard breeding fitteſt for Chriſtian ſuffering. ſhe was not brought up ſo delicately as others were, and ſhe could endure an iron chain upon her neck for Chriſt. It follows:
But I paſſed over upon her fair Neck.
Some carry the words as expreſſing Gods indulgence,Expoſ. 1. as if he was content to let Ephraim to proſper and thrive in their way, and not to bring any hard bondage upon them, but it's more like the other way that I find others to go. i.e.
I came upon her fair neck, and made the yoke to paſs over.
So Hierom upon the place, ſaith when it's ſpoken of God (this Phraſe, to paſs over) *Quando à Deo dicetur ſemper plagas & adverſa ſignificat.It's not only meant here in a way of threatning, but it's alwaies ſo meant in Scripture, in a way of threatning of Gods paſſing over, foreignand it may very well be here a threatning expreſſion following the ſimilitude, for God is in a way of Allegory expreſſing himſelf after the manner of Husbandry, as when he threatens that they ſhall be yok'd.
And then Ephraim is compared to a Heifer that is taught, as if he ſhould ſay, he would not willingly work. From whence the Note is,
That,Obſ. God looks upon dainty, tender, delicate people that mind nothing but their eaſe and delicacie with INDIGNATION. What! Ephraim muſt be ſo tender and delicate that nothing muſt come upon her neck! I'le make the yoke to come upon it (ſaith God.) When people through their delicacy they muſt live in the world and altogether be tended, and all things muſt be ſerviceable to them, and they of no uſe at all, God cannot bear it. And as for the eminency of any of you, either in eſtates, or honors in the world above others, it ought not to be the cauſe of envy, for it is God that puts the difference between one and the other; we do not envy that ſome ſhould go finer than others, but this is that which neither God nor man can endure, That men and women ſhould have ſo much in the world, and yet be ſo little uſeful to the world,A caution. ſhould be through their delicacy as if they were born for nothing elſe but like Babies to play withal. Saith God, I'le make the yoke to paſs over them. But now, there are other manner of works, than ſervile works, though you do not put your hands to ſervile labor; But then you through your delicacy, if you meet with any hard work, will do nothing for God, the Lord looks upon ſuch diſpoſitions as ſinful, and with Indignation, and God hath his time to bring them to hardneſs,Examples in our time of the truth of the text. as he hath done to many. How many delicate and fair necks that could not endure any difficulty hath God brought the yoke upon in theſe daies, that were ſo nice and tender, and complaining of every little difficulty in any work that God would have them to do? God hath made the yoke to paſs over ther heads, and to lie heavie upon their necks; God threatens this to the Daughters of Babylon, to the Antichriſtian party eſpecially, Iſa. 47. 1. 2▪in Iſa. 47. 1, 2. Come down, and ſit in the duſt, O Virgin, Daughter of Babylon, ſit on the ground: there is no Throne, O Daughter of the Caldeans; for thou ſhalt no more be call'd, Tender, and Delicate. Take the Mill-ſtones and grind meal; uncover thy locks, make bare the leg, uncover the thigh, Verſ. 3.paſs over the rivers. And then in the 3. verſ. Thy nakedneſs ſhall be uncovered, yea thy ſhame ſhall be ſeen: I will take vengeance, and I will not meet thee as a man. That which you cannot endure ſo much as to hear of now,Tender ears. (your very ears are ſo delicate, as well as your necks) that I'le bring upon you.Chriſts yoke eaſier than the yoke of the Enemy▪ Oh my Brethren! how much better is it to be willing to endure hardſhips for God, than to be brought to hardſhips by our Adverſaries? And rather to put our necks under the yoke of Jeſus Chriſt, than to have God put our necks under the yoke of his wrath and diſpleaſure. But God hath his time to bring upon them hard things, and therefore though God ſpares you for your bodies, that you need not put your bodies to that ſervileneſs that others do;Ladies-work. yet be ſo much the more willing to do ſervice for God otherwiſe, venture your ſelves among your kindred, that's the work that God calls Ladies to do: You meet with carnal friends that are honorable and of great rank in the world, now for one to appear in the midſt of them for the Cauſe of God, this is as hard a work as to labor with ones hands, and they may do a great deal more ſervice by ſuch work as this, to ſpeak for thoſe that are Godly. When you come in company that is carnal, be willing to put forth your ſelves to endure hardſhips in that way that God calls thee to, and God accepts of it; but if thou through the delicacy and niceneſs of thy ſpirit,Tender ſpirits. thy ſpirit comes to be as delicate as thy skin is, and thou muſt not diſpleaſe any, nor ſuffer any thing for God, it's juſt with God to bring thee to ſuffer in ſpight of thy heart. But it follows;
I'le make Ephraim to ride.
Still take this in a way of threatning; in Scripture it's applied both to a way of Mercy and Judgment,Iſa. 58. 14. in Iſa. 58. 14. Then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the Earth. And I find it in a way of Judgment,Iob, 30. 21, 22. in Job, 30. 21, 22. With thy ſtrong hand thou oppoſeſt thy ſelf againſt me, thou lifteſt me up to the wind, thou cauſeſt me to Ride upon it, and diſſolveſt my ſubſtance. And ſo there might be ſhown other Scriptures where this expreſſion is in a way of Judgment, and ſo it's thought by Interpreters that it hath reference to the ſpeedy captivity of the ten Tribes that they ſhall be carried out of their own Country. As if God ſhould ſay, by his eaſe, and by his much feeding, in treading out the Corn he is grown ſo fat and luſty that there's no ruling of him; yea, but ſaith God,Expoſ. I will ride him: though he kicks and ſpurns and is ſo unruly with his fat feeding, yet I'le put ſuch a Curb into his mouth, as I'le order him and rule him according as I pleaſe.Vide Pagnin, Theſaur. Majo…. in foreign &▪ He is ſo fierce; for ſo I find that the word in the Hebrew that is for fierceneſs, tumultuouſneſs, and inſolency, it is by divers taken for the word that ſignifies, to be at Peace, becauſe that Peace, and Eaſe, and Reſt makes the hearts of men and women inſolent. It was ſo with Ephraim, juſt like a pamper'd horſe that is kept at full feeding, none can ride him; I but, I'le cauſe him to ride, ſaith God.
God hath waies to curb men and women that through their proſperity are delicate and unruly,Obſ. though they may champ upon the bit, and foam at the mouth, and ſtamp again, yet God will rule them; I'le cauſe Ephraim to ride.
And Judah ſhall plow.
That is,Expoſ. Judah ſhall take pains and go through many difficulties in the waies of my Worſhip, and ſhall ſuffer much while Ephraim lives delicately for a long time, yet Judah ſuffered more difficulty, Judah ſuffered much more difficulty and hardſhip than the ten Tribes did. And I think that this Scripture hath reference to thoſe two Scriptures that we find,2 King. 18. 3-9. with 2 Ch. 28. 6. the firſt is in 2 King. 18. from ver. 3. to ver. 9. and the other Scripture is in 2 Chron. 28. 6. Judah ſhall plow and be kept in a great deal of hardſhip in that time when Ephraim was ſo frolick as he was. In 2 King. 18. you ſhall find the great Reformation that Hezekiah made in the Worſhip of God in Judah, and Jeruſalem: And then for his ſuffering that you have in 2 Chron. 28. 6. and 2 King. 14. 13. 2 Chr. 28. 6. a ſtrang Scripture.In 2 Chron. 28. 6. it is ſaid, That Pekah the ſon of Remaliah ſlew in Judah an hundred and twenty thouſand in one day, which were all valiant men. It's a very ſtrange Scripture, Iſrael, the ten Tribes they were worſe than Judah: Iſrael forſook the true Worſhip of God; Judah kept themſelves to the true Worſhip; and yet God let Iſrael ſo proſper that they did prevail againſt Judah and the Tribe of Benjamin, ſo as to ſlay in one day an hundred and twenty thouſand valiant men. Oh! what crying and ſhreeking was there in the Country then, that of two Tribes an hundred and twenty thouſand valiant men ſhould be ſlain in one day. We think it's a dreadful battel to have three thouſand ſlain in the Field, but here's a battel of an hundred and twenty thouſand ſlain in one day, and that of two Tribes. And in 2 King. 14. 13. Hoſhea King of Iſrael took Amaziah King of Judah, the ſon of Jehoaſh, ſon the of Ahaziah at Bethſhemeſh, and came to Jeruſalem, and brake down the wall of Jeruſalem &c. Here they were put to a great deal of trouble even by Ephraim; Judah and Benjamin thoſe two Trib… that kept to the Worſhip of God were to put a great deal of afflictions by Ephraim (the ten Tribes) that did forſake the Worſhip of God; in the forenamed place, 2 King. 18. there you may ſee how theſe reformed, and yet they ſuffered much difficulty. Strange is the Counſels of God concerning men.
For the firſt,Expoſ. 1. That Judah is ſaid to plow. That is, They ſhall endure a great deal of trouble in the reforming what is amiſs among them. From whence our Note is this:
That it is an honor for men to labor and go through difficulties for God while others are laboring for taking their eaſe: Obſ. 1.Be not troubled that you ſee other people can take liberty to themſelves to provide for their eſtates and comings in,Uſe for workers. and to live bravely, Doth God give you an heart in the mean time to be willing to go through hard work for God? Envie not at them, thou art in the better condition, thou art plowing for God; while they are providing for their own eaſe, thou art doing God ſervice, and they are only providing for themſelves, Oh! thou art far the happier man, the happier woman.
And then in the ſecond place,Expoſ. 2. Take the plowing for the hard things they ſuffered for God, aſwel as the hard things they did for God. Then the Note of Obſervation is this:
Let no men boaſt they live more at eaſe than others. Obſ. 2.Others ſuffer more hardſhip than thou; do not think that God loves thee more than others: God loved Judah at this time more than Ephraim, and yet Ephraim lived bravely, and prevailed over Judah, and Judah was brought under in ſuch a manner as this; Judah was Gods true Church, and Iſrael did apoſtatize from God, and yet one had more outward proſperity than the other.Uſ. for the afflicted. Thus many times thoſe upon whom Gods heart is more ſet, they ſuffer hard afflictions: And thoſe that Gods heart is not ſo much upon, they enjoy their proſperity.
Oh!The ſufferings in the Weſt. I beſeech you conſider of this point; for at this day, how many of our Brethren in the Weſtern parts, Oh! the Plowers have plowed deep furrows upon their backs, while we have been here (as it were) treading out the Corn; let not us think that God loves us more than them, they may be more dear to God than we; Judah was far more dear to God than Iſrael, and yet Iſrael muſt live jocundly and bravely.
Oh!A Conſideration for men of quality. conſider of this you that are of greater rank, all your life is treading out the Corn, you ſee your poor neighbors endure much hardſhip, Oh think not that you are higher in Gods thoughts than they, they may be more dear to God than you, and yet they may be put to difficulties, and you may live bravely all your lives.
But that that may ſeem to weaken this Note,Object. againſt the Obſervatiō Anſwered. is only this: viz. They ſhall plow. But the Hebrews do ordinarily make uſe of the Tenſes, the Future and the Preter promiſcuouſly; but if you put it to the Future, that they ſhall plow hereafter, they interpret it to ſignifie the Captivity of Judah, that they ſhal be carried into Captivity, and ſo be brought under by the Babylonians. Yea, but,
Jacob ſhall break his clods.
By Jacob, we muſt underſtand the ten Tribes. As if God ſhould ſay here, That Judah ſhall be put to ſome difficulties,Expoſ. 1. foreign. yet Jacob, the ten Tribes muſt be put to more; Judah ſhall be carried into Captivity; yea, but Jacob ſhall break the clods. Though Judah ſhall plow, yet the breaking the clods is worſe than the plowing,Occabit ei Iacob. 70. for that's more ſervil, For the Work-Maſter he is the chief, he goes on in plowing, but it is his Servant or Boy he may ſet to breake the clods after him. So, though Judah ſhall be brought to difficulties, yet Jacob ſhal be put to more difficulties; for the Captivity of Judah was great, yet it was not ſo great as Jacobs.
Or others thus:
Judah ſhall plow,Expoſ. 2. and Jacob ſhall break her clods.
That is, [Judahs clods] The expreſſion we have here, with the reference it hath to Judah, ſeems to carry this with it, That there ſhall be a time, though now you that are the ten Tribes, you are ſo delicate and proud above Judah, Judah is lower than you, and you deſpiſe them, yet time ſhall come that you ſhall be glad to joyn with Judah, and be as a ſervant to Judah, to break her clods, when God ſhall reſtore his people again; Judah ſhall return from his captivity and ſhall be taking pains in the Service of God; and it ſhall be well for you if you can but come and be as their ſervant.
Thoſe that do forſake the true Worſhip of God, Obſ.though God may have mercy upon them afterwards to joyn them with his People, yet it is well if they may come to be in the meaneſt condition among Gods People, they ſhould be willing to ſubmit unto it; thoſe that have diſhonored God and ſham'd themſelves in times of tryal, to forſake the Truths of God, it's mercy that ever God will bring them to joyn with his Church again; But if he doth bring them to joyn with his Church they ſhould think it a great mercy and be willing to be in the meaneſt condition, what muſt thoſe men think to be Maſters & Lords that have forſaken God and his Truth and have been very falſe for their own ends, to ſave themſelves and ſtates in time of tryal, ſhall they think in times of Reformation to bear all before them? Oh! it's mercy if they may be but admitted to break the clods, to joyn with thoſe Servants of God that have been faithful and willing to ſerve him through difficulties. It follows.