Exposition of Amos 4-9, Part 2 · Section 13
Verse 13.
Therefore the prudent shall keep silence in that time, for it is an evil time.
THe Prophet goes on to shew the sad and deplorable condition of this obstinate people, whom neither God nor man could work upon. The Lord tells them in the precedent verse, that he knew all their works, and the Prophets told them of judgements coming upon them for those wicked works; but they misused the Prophets of the Lord, and hated him that reproved them in the gate, and were so resolvedly set upon sin, that the Prudent resolved to bestow no more counsel in vain upon them.
In the words we have 1 The property of the Pious, they are prudent, wise, intelligent men. True beleevers, and such as fear God, are the truly wise men of the world. They do nothing rashly and inconsiderately, but do all with good advice. They wisely compare things together, they observe the mysterious wayes of providence, and so become men of much sagacity, and can guess at the consequences of affairs. These are called prudent men. 1 Sam. 16.18. Prov. 13.16. and 16.21. Isa. 3.3. They fore-cast, and consider what is to be done and spoken, how, when, where. As his words are spoken super ratis suis, Beophnau Prov. 25.11. in season, with a due concurrence of all circumstances, so his works are done in due season, fitly and successfully.
The Original word signifies a cautious, circumspect, prudent understanding man: hence they are oft called wise men, intelligent men, and men of good understanding by a Metonymy of the effect,Hammaskil, ille prudens, intelligens, erudiens, à salal intellexit, prudens fuit, consideravlt, prospexit, circumspexit. because Prudence is a fruit of wisdome. 2 It signifies an Instructer and Teacher, who gives instruction, and makes others to understand; hence many of the Psalms are intituled, Maschil le David, i. e. a Psalme of David, teaching and giving Doctrinal instruction. 3 Sometimes by a Metonymy of the effect it is put for prosperity and happiness, because they usually attend upon Prudence. So 1 Sam. 18.30. Isa. 52.13.
Prudence is three-fold.
1 Carnal.
2 Ethical and Moral.
3 Theological.
1 There is a Carnal Wisdome and Prudence, when men are wise only for themselves, seeking their owne ends, ease, and advancement, Luke 16.8. this is so farre from wisdome, that it is called and counted folly in Gods Dictionary, Luke 12.20. 1 Cor. 1.19. & 3.19.
2 There is a Moral Prudence, which is found in the civil wise men of the world, Isa. 29.14. & 49.7 Matth. 11.25. Acts 13.7.
See more in Dr. Burges his Ser. on Amos 5.13. p. 3, 4. printed. 1660.3 There is a Theological and Divine wisdome, which is conversant about Divine and Spiritual things, and in this sense the faithful and regenerate are called Wise and Prudent, Deut. 4.6. Matth. 7.24. and 25.2.
Some Criticks make Wisdome to be the speculative part, and Prudence the practical, Wisdome to be infused, and Prudence acquired.See Ward on Mat. 11.25. p. 91. ubi plura. But these are so involved one in another, that one cannot be without the other; and therefore we finde them oft confounded in Scripture, and used promiscuously one for another.
2 Here is the effect of their prudence, They shall keep silence.
3 Here is the time when they shall keep silence, it is In that time, viz. in that time of Israels obstinacy, and in that time when God shall punish them for their obstinacy, and give them up into the hand of the Assyrian for a prey, for he speaks not of present, but future evils, and therefore it is not in hoc, but in isto tempore, it is not in this, but in that time.
4 Here is the reason of their silence, and that is, because it is an evil time; both in respect of the evil of sin, and of the evil of suffering.Rang, denotat malum culpae, & malum paenae. 1. They were evil times in respect of the evil of sin, All manner of sin in all manner of persons abounded both in City and Country. Sin was come to that height amongst them that it was dangerous to speak truth unto them; yea they silenced the true Prophets, and commanded the Amos to bee gone, and molest them no more with his preaching. They hated reproof, they afflicted the just, and opprest the poor, therefore the Prudent shall keep silence.
2 The times were evil in respect of the evil of Punishment; for where the evil of sin goes before, the evil of punishment alwayes follows. The Sword, Plague, Famine, should all pursue them, and if they escaped one of those evils, yet another should arrest them, vers. 19. In both these respects times are called evil in Scripture, Ier. 18.11. Ephes. 5.16. 2 Tim. 3.1.Tempore in illo, i. e. tempore paenae, quae modò fuit denuntiata. vers. 11. Piscat. though the latter seems here to some to be the most genuine, it is a time of evil, viz. of punishment, of great misery and desolation, so the word is oft used for the evil of punishment, Psal. 37.19. Ier. 15.11. Micah 2.3. therefore the prudent shall be silent before the Lord, and not once murmure against his just dispensations.
3 Others but not so properly, make the words to be a commination of a punishment, q. d. Since you will not hearken to the counsel of my Prophets, but shut your eyes against the light, hating to be reformed, and abhorring such as speak truth unto you, vers. 10. therefore I will punish you with the silence of the true Prophets, Ezek. 3.26. and other pious men; they shall bestow no more counsel in vaine upon you, since you are snarling Doggs, my holy things shall not be given to you, Mat. 7.6. but I will leave you to Sycophants and Flatterers, that shall daub over your sins, and lead you blind-fold to destruction. They could not endure sound Doctrine, and therefore they should be fed with lies, for that pleased them best. There is hope of good when good men speak, their lips will disperse knowledge, Prov. 15.7. but when a people shall delight in none but fools and flatterers, their ruine is not far off.
4 Others thus;Pauper si prudens, eliget potius, dum fraus & potentia dominantur in judiciis, pecuniam amittere, & seipsum scel…ri… reum aut injustum pecuniae possessorem feteri, quam fori molestiam, judicum calumniam & honorum suorum majora multo dispendia subire. Hieron▪ their enemies shall be so Tyrannical and cruel, that it will be their prudence not once to mutter, but silently keep in their grief to themselves, lest if they complained they should exasperate their enemies, and so be worse used. This is an ancient Gloss, but not so genuine.
5 These times were evil times, for even the Rulers of the people were unruly, and corrupt both in doctrine and manners. They were grown so violent and virulent, that they would neither hear, nor bear a reproof; they sought his death, who sought their life; and threw dirt in his face, who shewed them the glass; if any reproved them, they wrested and misinterpreted all their sayings, devising devices against them to destroy them. They were come to that height of sin, that the malady was too strong for the medicine; and good counsel could doe them no good, it was but casting Pearls before Swine, which would be trampled under foot and lost; the more they reproved them for their Bribery, Oppression, Idolatry and cruelty,Silebit, cum aliis nihil profit, sibi vero malum afferat. Grotius. the more they enraged them, and therefore the prudent shall keep silence, since it is such an evil time. This sense suits best with the context, ver. 10, 11, 12, 13.
Q. But must not Ministers speak against Sin, for fear of bringing themselves into danger, nor speak against the evils of the times, unless they be sure to be free from suffering?
Ans. Ministers are bound by their Office to witness against the worst of evils in the worst of times; so did the Prophets, so did the Apostles. A Minister must not presently give over his Ministery, or forbear reproof because of some approaching danger, yet he may be silent and forbear reproof, when those sins have been sufficiently witnessed against already, and men sin not for want of light, but desperately against the light; in such a case we have no reason to run our selves upon danger; and therefore our Saviour bids us let such alone,Prophetas vocat prudentes, quorum munus est peccatum arguere, qui cum viderint eo tandem erupisse bominum picca…a, ut r…vocari non possint, …acebunt. Sanctius. Mat. 15.14. when we see that our reproofs doe but exasperate and harden we may yeeld for a time, and reserve our selves and our exhortations for better times; when mens passions are qualified, and they will hearken to us; so that this makes nothing for Court-Parasites, and Time-servers, who under pretence of Prudence live like dumb Doggs, never once barking against the Idolatry, Superstition, Apostacy, and prophaneness of the times, for fear of displeasing the Grandees of the time; they dare not pray for Sion, nor speak in defence of Gods Cause and People, for fear of suffering. This is so farre from prudence, that it is the greatest imprudence in the world for any man, for fear of mans wrath to run into Gods displeasure, and to avoyd Temporal pains to run into eternal, Christ will be ashamed of such as be thus ashamed of him, and his truth, before an adulterous Generation, Mark 8. ult. Rev. 21.8.
Obj. Tyrants threaten me.
Ans. And thou must learn to contemne their threatnings.Non est Minister Christi qui non est ad mille mortes paratus. Chrysost. He is not fit to be a Minister of Christ, that cannot suffer as well as doe for him.
Every Minister is, or at least ought to be a Souldier of Christs, now a Souldier must not be a whining Milk-sop, but a hardned, seasoned peece, 2 Tim. 2.3. Necessity is laid upon us, and woe to us if we preach not the Gospel, 1 Cor. 9.16. When God commands us to preach, and man forbids, the Apostle in this very case tells us, that it is better to obey God than man, Acts 4.19. & 5.29. It is no dishonour to the Kings on earth to see the King of Heaven served before them; yea the worse the times are, the more should the zeal for Gods glory consume us. When Lot saw the wickedness of Sodome, his righteous soul was vexed from day to day with their a…ominations. No prudent man can be totally silent, when hee sees his God openly dishonoured, as we see in David, Nathan, Michaiah, Paul, &c.
The Prophet therefore speaks not here De jure, but De facto; not what men should doe, or not doe; but he rather intimates (such was the iniquity of the times, and the malice of those in authority) that De facto, they would not suffer them to speak against the corruptions of the times.Silere hic sumitur pro non redarguere scelerae quae grassantur, ad quod tamen silentium redactus est, non sponte sud, sed violentiâ tyrannorum in illum savientium. Ravanel. So that they should be silent not Actively, and Spontaneously, but Passively, by reason of the rage of wicked men, and their obstinacy in their Idolatry, Superstition, and unrighteousness. They would not suffer any to speak against these their beloved sins, or if they did, they would cast them into Prisons, or Banishment, or blast them with slanders, or some way or other make them contemptible, and then slay them.
6 And lastly, the most genuine sense of the place is this; The Prophet had told them, that for their mighty and manifold sins they should lose their Houses and Lands, their Orchards and Vineyards, and all their pleasant things; now he tells them that God was so just in his Judgements, that all pious prudent men, should in an holy silence and submissiveness of spirit,Silebit i. e. non murmurabit contra Deum, quia agnoscunt Paenam esse justam. Piscat. See more on Amos 6.10. adore and admire the Justice of God therein, without any fretting or murmuring at them; though they were great and grievous, yet considering the multitude and magnitude of their sins, and comparing Gods dispensations with their provocations, they could not but say, Righteous is the Lord, and just are his Iudgements. The true beleever which judgeth aright of sin and its concomitants, shall silently acquiesce in the evils of Punishment, which God shall bring upon Israel, Tacebit prudens, pr…bans & laudans justum Dei judicium & impiorum supplicium.but not in the evil of sin which men commit; so that their silence here is opposed to murmuring against God, and not to their reproof of the sins of the time: for we read that the Prophets did not hold their peace, but Amos and Hosea especially did sharply reprove those wicked men, and denounced Gods Judgements against them to the last.
OBSERVATIONS.
1 Pious men are prudent men.
He that truly fears God is the true Hammaskil, he is the only wise, intelligent, prudent man. When we walk exactly according to Rule, that is true wisdome, Ephes. 5.15. Hence fifty times in the Proverbs the godly man is called a Wise man,Quicun que pec…at, agit contra rationem rectam, quae est prudentia. Aquinas. and every wicked man a fool. When men know the true God, and serve him in a true manner with a perfect heart, this is real and supernatural wisdome, Iob 28. ult. all other men be they never so worldly wise are fools, and madmen (as I have proved at large elsewhere) Hee only is the wise Merchant that hath parted with all for Christ,In my Com. on 2 Tim. 3.9. Matth. 13.44. The world looks upon good men as a pack of Fools, scarce fit to live in the world, but see how the Holy Ghost here dignifies them with the title of prudent men, whose understandings are well inlightned in the knowledge of their duty, and what is fit to be done,Rerum exitus prudentia metitur. Boethius. in respect of time, place, manner, event, &c. he searcheth into the very bottom of things, and sees them inwardly.
1. Their prudence appears, in a wise discerning of times and seasons. There is a fit time for every thing, and what is done in that season it is beautiful. Now the prudent man observes the season, he hath a singular skill in timing a word, Isa. 50 4. He knows when to speak, so did Abigail, 1 …am. 25.36. and Hester 1.13. and when to be silent 2 King. 18.36. It was an high commendation of the men of Issachar, See Dr. Annesly Ser. on 2 Chro. 12.32. preached 1655.that they were men of understanding and knew the times, and what Israel ought to do, 1 Chron. 12.32.
2 His prudence appears in works of Piety, he reads, prayes, meditates, &c. with prudence and discretion. He observes fit times to hear, and he is swift to hear, Iames 1.19. He watcheth unto prayer, and observes the fittest times for that exercise, Ephes. 6.18.
3 In works of mercy. See Caryl on Iob. 3.2. p. 320.1 To the soul, he prudently times his speech, and wisely considereth the party which he speaks to, and what his condition requires, Isa. 50.4.
2 To the outward man,before on Amos 4.4. p. 50. &c. he gives discreetly according to those known circumstances, required in giving.
Est modus in dando, Quid, cur, cui, quomodo, quando.
4 In executing Iustice, See my Com. on Psal. 82.4. p. 112.he weighs and ponders all circumstances, and then gives sentence accordingly.
5 In the discharge of his particular calling, he orders his affairs with discretion, Psal. 112.5. Prov. 14.8, 15.
6 He fore-sees dangers, and prepares for them before they come, Iob 3.25. Prov. 22.3. and stops troubles in the beginning, Gen. 13.8, 9. He is quick-sighted, and wise as a Serpent, though harmless as a Dove, Matth. 10.16. Religion doth not destroy our wisdome, but rectifies it, and makes it more solid. Hence Iacob used all prudent means to pacifie Esau, Gen. 38. 4, 5, &c. and Paul to deliver himself, pleads that he was a Roman, and set the Pharisees and Sadduces at variance about the Resurrection, the better to escape himself, Act. 16.37, 38. and 22.25. and 23.7. and Christ himself used it, Mat. 21.24. Hence he is said to deal prudently, Isa. 52.13.
7 His Prudence appears in his Prudent choice. A mans wisdome appears in nothing so much as in that. He passeth by transitory, fading, uncertain, earthly things, and chuseth real, solid, substantial, durable riches, which none can take from him, Luke 10.41, 42. and 16.9. He seeks Gods face and favour, and makes him his ultimate and chiefest good. Hence to be wise, and seek after God are joyned together, Psal. 14.2. He is most solidly wise, who doth most solidly and seriously seek God.
8 They act so strenuously as if they were to do all themselves, and when they have done all, yet they rest upon God, and seek unto him by prayer as if they had done nothing, Gen. 32.7. to 11. and 43.10. to 14. Neh. 4.9.
Nullum numen abest, si fit prudentia. Iuven. Sat. 10.So that prudence you see is a Cardinal vertue, of all vertues it is one of the most eminent and excellent, and makes us most like unto God. Where this vertue is in reality, no vertue is wanting. This is one special means to raise men to honour,In omni virtute debet esse. 1. Prudentia. 2. Iustitia. 3 fortitudo. as we see in Ioseph, David, Abigail, Nehemiah, Daniel, &c.
To attain it, 1 We must beg it of the God of Wisdome and Prudence, who is the true doner of it, 1 Chron. 22.12. 1 King. 3.9.11, 12. Psal. 119.125, 144, 169. 2 Cor. 1.10, 11, 12. Iames 1.5.
2 Get acquaintance with the word of God, make it the man of your counsel, consult with it in all your actions and undertakings. This will make you wiser than the Ancient, wiser than your enemies (though they may be deep Polititians) and wiser than your Teachers, Psal. 1…9.98, 99, 100, 104.
Temeritas est florentis aetatis, prudentia sene…tutis, Cicero.3 Treasure up experiments: As in all other Arts and Sciences a man can never excell, till he hath by long practice gained experience: so it is here, We see that youth it is heady and rash, but Prudence is usually with the aged, Iob 12.12. With the Ancient is wisdome.
[See more Balls Power of Godliness, l. 1. c. 2. p. 3. to 29. Bain on Eph. 5.15. Hieron on Psal. 51.6. Leighs Body of Divinity, l. 7. c. 29. p. 58. &c. Lessius de Iure, & Iust, p. 1. &c.]
2 Obs. That it is a point of prudence sometimes to keep silence.
As there is a time to speak Eccles. 3.7. viz. when God may be glorified, and our brethren edified, so there is a time to be silent, viz. when we have no call to speak, or understand not the depth of the matter in question▪ or when our own passions, or the passions of those we speak to are up, and men are in an heat, then it is good to be silent. A man that will give counsel, or take counsel must have a composed, calmed, quiet spirit, before he can profit himself, or others; even Christ himself, though he had many things to say, yet seeing his Disciples could not bear them, he concealed them, Iob. 6.12. Hence silence is oft made a note of prudence, Prov. 11.12. and 12.16. and 13.17.27.28. Herein Sauls wisdome appeared, 1 Sam. 10. ult. and Davids, Psal. 35.12, 13, 14. and Christs, Mat. 26.63.
But especially when a people are incor…igible and incurable, when they are dogs and …wine, flying in the face of a reprover, and trampling Gods truths under their feet, we are then commanded to forbeat, Prov. ….7.8. Hos. 44.17. Mat. 7.6. and 15.14. left they abuse, not onelyonly the truth, but those that publish it too, for God is tender as of his Gospel, so of those that publish it also. So when those sins, we reprove have been sufficiently witnessed against already, so that men sin not for want of light, but directly against light, in such a case we have no obligation to run our selves into danger; so when there is no probability that the evil which we bring our selves into, shall be ballanced with any proportionable good to others; for this is an affirmative precept, and bindes semper, but not ad semper; it bindes at all times, but not to all times, but only when God may be glorified, his people edified, and his enemies mouths stopped; and therefore it is well observed by a Reverend Divine, That when times are so evil, Mr. Caryl on Job 29.9. p. 492.that they will not bear evil to be spoken against, nor good to be spoken, it is time for the prudent to keep silence; for though in some cases we must bear our testimony openly for truth and holiness, whether men will hear it or no, yet we are not urged with that necessity at all times, &c. Such times there may be, when it will be our wisdome to be silent (at least for a time) as Mariners use to cast anchor in a storm, and rest for a time till it be over, and Water-men when the Tyde is against them, they creep by the Bank-sides till having advantage of the Tyde they can get over more easily. Paul was zealous against Diana at Ephesus, See my Com. on 2 Tim. 4.2. p. 339.yet his prudence so moderated his zeal, that he spake not particularly against Diana, but onelyonly delivered this general Doctrine, That they were no Gods which were made with hands. The prudent man considers not only what he ought to do, but also what he can do…, and sometimes gives place to the storm, reserving himself for better times as Elijah did when he fled from Iezabel, and Paul was let down in a Basket.
Many cry out the times are bad, when by their unadvised speeches,See Mr. Edw. Symons Ser. on Amos 5.13. preacht 1642. Greenhil on Ezek. 29.21. and Mr. Baxters Ser. on Iam. 1.25. p. 231. rash censures, and bitter invectives, even against Dignities, and those in Authority, they help to make them worse. This they make a part of their wisdome, when they never shew themselves more fools, and indiscreet; for if they be prudent that keep silence in evil times, then they are fools that prate so much. Prayer and patience is the best cure for calamitous times.
Caut. I speak not this as if we might dissemble our Religion, and like Scepticks deny that to morrow which we hold to day,See Balls Power of Godliness l. 1. c. 2. p. 18. &c. Against Scepticks Gelaspies Miscel. c. 11 p. 134. and so have a menstruous faith, turning with every wind, that so we may sleep in a whole skin. No, we must be rooted and grounded in the truth, alwayes ready to make an open, plain, and bold confession when ever God shall call us to it by Authority, Matth. 10.8, 9. Rom. 10.9, 10. 2 Tim. 2.12. 1 Pet. 3.15. we must be ready not onelyonly (foreign, but foreign) to make an answer, but to Apologize in defence of the truth, else we shal be accounted as enemies, He that is not with me, is against me, Matth. 12.30. There is no true faith within,Parum interest inter fidem negare, & nolle asserere, Fulgent. when no true love without.
3 Obs. The godly must bee patiently silent in calamitous times.
They must not fret nor fume, but kiss the hand that smites them, judging themselves, and justifying God in all his dispensations to us, such a holy submissive frame was in David, 2 Sam 16.10, 12. Psal. 39.9. and 37.7 and Iob. 1.21. and 2.10. and 40.5. and in Christ,See more in Amos 6.10. Act. 8.22. 1 Pet. 2.21.
The prudent man can see a good hand of providence in all, he can see light in darkness, comfort in discomfort, rising in ruining, all things for good, Rom. 8.28. and this keeps him silent. He sees an absolute Soveraignty in providence, the Lord may take away health, wealth, life, &c. and none may say unto him, what dost thou? Iob 9.12. The prudent man sees all Gods dispensations, ordered with infinite wisdome, Job 9.4. The Lord weighs all the afflictions which he dispenseth to his people, Ier. 18.11. and frames the evil which he brings upon them, Lam. 2.17. yea he deliberates and deviseth evil even against Babylon, Jer. 51.12. He likewise seeth Iustice in all, and that he is punished less than his sins deserve; and this makes him lay his hand upon his mouth, and say, though the Lords dispensations seem harsh and hard, yet the Lord is righteous in all his wayes, and holy in all his works, Psal. 145.17. Micah 6.9.
Lastly,Motives to Patience, see my Com. on Hos. 12.13. p. 10, 11. Mr. Symons Ser. on Luk. 21.19. p. 97, &c. he considers that all is done, by an infinite reaching providence, which looks at many things at once; the same Warre shall humble the Church, destroy Babylon, and set Ieremy free; God hath Plots above the plots of Polititians, and ends that they think not of; his wayes are deep and mysterious, above our reach, Isa. 45.15. The same pillar of Cloud shall be dark to Aegypt, yet give light to Israel. The same fire shall refine the mettal, and consume the dross; let patience then have its perfect work, Iam. 1.4. so shall we keep the possession of our owne souls, and it may be get the possession of other mens too.