Exposition of Amos 4-9, Part 3 · Section 6
VERSE 6, 7.
That drink Wine in bowls, and anoynt themselves with the chief Oyntments, but they are not grieved for the affliction of Joseph.
Therefore they shall goe Captive with the first that goe Captive, and the banquet of them that stretch themselves shall be removed.
THe Prophet goes on with his Charge against the Grandees, and Rulers of Iudah and Israel. In this Verse he chargeth them with Apostacy, Inhumanity, and want of compassion to their distressed brethren. The whole Land was over-run, and exposed to the mercy of merciless men; but because themselves were safe in their fenced Cities, viz. Ierusalem and Samaria, they lightly regarded the afflictions of others; but instead of mourning with such as mourned, they drunk Wine in bowls, and drowned themselves in sensual delights.
So that we have here a further amplification, and fuller description of their Luxury,
1 They drink Wine in bowls.
2 They anoynt themselves with the chief Oyntments.
3 Which highly aggravates their Sin, they did all this in a time of sorrow, even when Ioseph, that is, their Brethren and relations round about them were in deep distress, but they were not at all affected, or afflicted with it.
They drink Wine in bowls.
They made it their Trade so to doe. The Participle of the Present Tense notes a continued act. They drunk not Wine in ordinary Cups,Hashatim, bibentes, from Shatah, bibit, convivatus est, quia in conviviis largiter bibi solet. V. Schools Guard, Rule 56. Beakers content not them, they must have Bowls; and those not ordinary ones, but large and capacious Vials and Vessels, Silver or Golden Goblets like Basons;Mizrek, pelves sparsoriae, phialae sive crateres, ex quibus aspersiones fiebant. Hinc Mizrak, a spargendo deducitur, & proinde vas patulum, amplum, & capax admodum significat. Gualter in locum. for so the word Mizrak is used, for such Vials or Basons as used to carry the bloud of the Sacrifices to the Altar, where it was poured out, Exod. 27.3. Numb. 7.13. 1 King. 7.40. Zach. 14.20. They drunk by measure out of measure, they were so addicted to drinking, that they could scarce find Vessels bigge enough to satisfie their lusts.
They anoynt themselves with the chief Oyntments.
In those hot Eastern Countries the Iewes were wont to anoynt themselves (especially at Feasts) with sweet smelling Oyl, and other sweet Oyntments, to express their joy and cheerfulness, and for the refreshment and consolidation of their Limbs. With it they anoynted their Members, and specially their Head, for the preserving of health, and reviving of the spirits; hence those Aromatical Oyntments were of great esteem amongst the Iewes, as being a special part of their treasure, 1 Sam. 8.13. 2 King. 20.13. The thing was lawful in it self, and therefore we find it commanded by Christ, Matth. 6.17. and practised by holy Persons, as Ruth 3.3. David, 2 Sam. 12.20. & 14.2. Psal. 23. ult. Hezekiah, 2 King. 20.13. Hence our Saviour justified the VVoman that anoynted his feet with Oyntment, Luke 7.46. And another that poured a box of precious Oyntment upon his head, Mat. 26.7. to 13. 'Twas used much by the Jews at their Feasts and Funerals, Luk. 23.56. but now in Gospel-times, and especially in our cold Countries, 'tis out of use.
The thing in it self was good, for God gives *Non est eorum usus omninò expellendus, sed unguento tanquam medicamento, & auxilio utendum est, ad vires languentes excitandas. Terbul. Paedagog. lib. 2. cap. 8.Wine and Oyl to delight us, Psal. 104.15. Iob 29.6. Prov. 27.9. And therefore the Prophet doth not here simply condemn the use, but the abuse of these things. He blames them for their riot and excesse; they must have Wine in great bowls; and the *Reshith (from Rosh caput) Shemanim primitiis olearum ungunt sese, i. e. lectissimo & praetantissimo unguentorum, idque ad luxum non ad munditiem aut sanitatem.first or top of the Oyl, that is, they must have the best and costliest Oyntment, not for necessity, but for luxury and lust, and that in a time when Gods judgements were on the Regions round about them, and many were gone into captivity; yet they are not at all moved with it, but go on securely in their mirth and merriment, without any sympathy of the afflictions of Ioseph, for so it follows.
But they are not grieved for the affliction of Joseph.
This But is a sore blot upon them, let Ioseph sink or swim, yet they are not broken in spirit for the breaches of Ioseph; they have no pain,Nechlu, from Chalah, doluit, aegrotavit, animo tristis fuit. fellow-feeling, or heart-grief for the oppression of their brethren, or for those calamities past or present, which were upon them.
Some take this affliction to be that particular breach, and great rupture which the Syrians made amongst them, when they had broken them to shivers (as the word imports) as appears, 2 King. 13.4.22. and 14.26. Their affliction was bitter,Gnal Sheber, pro confractione Ioseph, i. e. populi Israelitici. Met. effic. & S…n. partis. for there was none shut up, nor any help left; many were slain, and many carried into captivity.
Though this be a truth, yet 'tis better taking the words in a larger sense, viz. for all those afflictions which the house of Ioseph suffered (which was a type of the Church) by their corrupt Judges at home, and by the cruel Syrians, and merciless Assyrians, abroad. They had endured much already, and were like to suffer more; yet these secure, vitious, voluptuous Rulers laid it not to heart.
By Ioseph here, is more especially meant the Ten Tribes, or the whole Kingdome of Israel, so the word is used, Psal. 77.15. and 80. 1. Amos 5.6, 15. Hear O thou Shepherd of Israel, i. e. of the Ten Tribes, which are synecdochically called Ioseph. 1. In respect of Dignity, and the right of Primogeniture, which was taken from Reuben, and given to Ioseph, the best of Iacobs sons, and a principal Patriarch, Gen. 48.16, 22. 1 Chron. 5.1. 2. Because of Ieroboam, the first King of the Ten Tribes, who was of the posterity of Ioseph. 3. The Prophet seems to allude to the history of Ioseph, Ioseph, pro quovis fratre hic ponitur, quia inter fratres Ioseph fuit celebris, vel propter mala quae pendit, vel propter bona quae rependit. Aug. de Doct. Christ. lib. 4. cap. 7.who was cast into a pit by his brethren, and after sold to the Midianites for a slave, his brethren in the mean time, eating, drinking, feasting, and little regarding the misery and anguish that Ioseph was in, Gen. 37.23, 24, 25, 27.
The summe of all is this, Though your Brethren, the seed of Joseph, be in great distress, and even broken in peeces with Violence and oppression, which might have made them even sick with sorrow; yet such is your inhumanity, that you have given up your selves to all Intemperance and sensual delights, pouring down Wine out of your carousing-cups, and anointing your selves with the most precious and fragrant Ointments, without any minding of your brethrens miseries, or once regarding their doleful condition.
OBSERVATIONS.
1. Voluptuous men spare for no cost or pains to gratifie their lusts.
These men sent to India for Ivory, to the folds for the fattest; they provided musick to please the ear, odoriferous perfumes and oyntments for the smell; the fat and sweet for their palats, and fine beds for their lusts. Here is all for self, nothing for God that gives all, he is not in any of their thoughts, Isa. 57.8, 9. When the Kingdome of Heaven should suffer violence by them, they are violent for sin; they lavish gold out of the bag for it, Isa. 46.6. every one acts in his sphear for Idols; The Children gather wood, the Fathers kindle the fire, Otiosus nemo in amantis domo. Gen. 18.6, 7, 8,and the Women knead the dough, Jer. 7.18. so great is their affection to Idolatry, that every one in the family confers something, and acts that part which is most proper for him; 'tis for Children to gather sticks, for men to make the fire, and Women to bake; The like industry for Idols, we may see, Isa. 41.7. and 44.12, 13, 14. Wicked men delight only in sensual things, which makes them so active for them. They delight in eating, drinking, anointing, in silk, sattins, purple, pearls, marble, &c. See what a shop of such wares mystical Babylon hath, Rev. 18.12, 13, 14. Great men have many great advantages of good education, wealth, time, power and reputation, which they should improve to the doners glory, and not fight against God with his own Treasure. As is excellently set forth in that elaborate Tract, stiled, The Gentlemans Calling.
2. Ministers must have a special eye upon the manners of their people.
See how the Prophet here chargeth this people with their excessive and inordinate eating, drinking, anointings, musick, &c. If a Minister do but touch upon these things, how apt are people to cry, what? may we not eat, drink, and play as we please? no, you may not; for you may perish by the use of lawful things, if you use them unlawfully.
We Ministers are Watchmen, and must see that our people go not astray in manners, as well as in doctrine; and therefore when the Prophet Isaiah had reproved the men for their sins, hee then sets forth his Looking-glass for women, Isa. 3.16, &c. and gives us an Inventory of the females vanity, setting them forth in their colours from top to toe.
3. There is a woe hangs over the heads of drunkards.
Woe to them that drink Wine in bowls, till they have besotted themselves, and are made insensible of Gods judgements on themselves and others. Every Prophet hath a woe against such. Woe, saith Isa chap. 5.11, 12. And, VVoe, saith Ioel, chap. 2.5. And, VVoe, saith Habakkuk chap. 2.15, 16. Drunkenness blots the name,See my Com. on 2 Tim. 3.3. p. 92, 93, &c. consumes the body, and destroyes the soul, as I have shewed at large elsewhere.
4. Lawful things when abused become unlawful.
See my Com. on 2 Tim. 3.3. p. 90, &c.Feasting in it self is lawful, but feasting in a time of mourning is unlawful. Wine and Oyle are things in themselves lawful, and may be used moderately for necessity and delight, to refresh and fit us for the service of God, but not for Luxury, Iudg. 9.13. Psal. 104.15. 1 Tim. 5.23. Thus the Saints used them (as I have shewed before in the Explication) but to abuse them to lust and luxury, is a great provocation, Prov. 7.17. Ezek. 23.41.
5. Luxury brings forth cruelty.
Where riot and excess go before, there cruelty, inhumanity, oppression, and contempt of Gods people follows. This wee see in the Sodomites, Ezek. 16.49. And those voluptuous wantons. Iames 5.5, 6. As piety makes men pitiful, hence good men are called Chasidim, misericordes, merciful men; such was David, Iob, Zacheus, &c. so impiety breeds cruelty, as we see in Nabal, Dives, &c. So true is that of Phythagoras; first (saith he) Pleasures and pastimes creep into Cities, then luxury and saturity, Apud. Lacri. lib. 7.after that violence and cruelty, and then destruction. Hence Solomon condemns luxury especially in Great ones, as that which makes them pervert judgement, Prov. 31.4. Eccles. 10.16.
6. To be feasting in a time of fasting, and singing in a time of sorrowing, is a God-provoking-sin, Isa. 22.13. Joel 2.16, 17. James 5.1, 5.
Here is a woe set upon the heads of those that laugh when Sion weeps, for this woe must be applied to all that went before, Vers. 1, 3, 4, 5, 6. VVoe to them that are at ease in Sion, but they are not grieved for the afflictions of Joseph. VVoe to them that eat, and drink, and sing, but they are not grieved for the affliction of Joseph; This is the burden of this doleful Ditty, that they did not mourn in a time of mourning, nor once take notice of Gods anger, which yet they could not but see was kindled round about them, and ready to seize upon them, as it did suddenly after. Many are so stupid, that they will not bate a lust or a pleasure, though Gods people be in never so deep distress; like the King and Haman, that sate sotting and carousing, when Gods people were in great perplexity, Hest. 3. ult. To such I may say, as Elisha said to Gehazi, 2 King. 5.26. Is this a time to receive gifts and garments, Olive-yards and Vineyards? the Leprosie therefore of Naaman shall cleave to thee, and to thy seed for ever. So say I, Is this a time to drink healths, to rant, to dance, and roar, when the Church of God, like Ioseph, is sold, imprisoned, massacred, and murdered? will not the Lord visite for these things, and shall not his soul bee avenged on such a Nation as this?
7. God takes notice of our sins of omission, as well as of our sins of commission.
'Tis not sufficient that we do not oppress or spoil Gods▪ people, but 'tis our sin, and we must answer for it, if we be not grieved when they grieve, and weep not when they weep. Dives did not rob Lazarus, but he went to Hell for not relieving him, Luk. 16.29, &c. and at the last day men must answer, not onelyonly for oppressing the poor, but for not succouring them, and sympathizing with them, Mat. 25.41, 42. No praying, no reading, no hearing, may bring a man to Hell, as well as an irreverent and formal performance of these duties.
8. 'Tis our duty to sympathize with Gods people in their miseries.
God hates a stoicall apathy; he commands us to remember those that are in bonds, as bound with them, Heb. 13.3. And to weep with them that weep, as well as to rejoyce with them that rejoyce, Rom. 12.15. And to shew pity and compassion to our Brethren, Zach. 7.8, 9, 10. 1 Pet. 3.8. And as 'tis commanded, so 'tis commended to us by the Example of Gods servants,See more in Mr. Brinslys Ser. on Psal. 14. ult. & Mr. Case on Psal. 94.12. p. 5, 6, 7, &c. who have over-lookt their personal comforts, when the publick hath sate in sorrow. Thus Moses, though he lived at Court amidst all the delights of Egypt, yet hearing that Gods people were in distress, hee leaves all, and joyns himself to the people of God, chusing rather to suffer affliction with them, than to injoy the pleasures of sin for a season, Heb. 11.24, 25. Hester so far sympathized with Gods people in their misery,When the Emperor bid Terentius ask what he pleased, and hee should have it; Templum petiit pro Orthodoxis. that she ventured her life for their preservation. Good Mordecai was very much troubled at their troubles, Hest. 4.1, 2. and gracious Nehemiah, though he was cup-bearer to the King, lived at Court, and wanted for nothing, yet see how deeply hee was affected with the afflictions of Gods people, Neh. 1.4, &c. So holy Daniel searching the Prophecies of Ieremiah, and thereby fore-seeing the calamities that were coming on the Church, though himself were advanced to honour, and made a chief President of the whole State; yet he could not but mourn, even till he fainted again with sorrow, and was sick, Dan. 8.27. and 9.3. and 10.2, 3. Thus honest-hearted Uriah denied himself in point of lawful liberties, and cannot rest nor sleep at home in peace, when the Ark and Israel are in danger, 2 Sam. 11.11. Ieremy was a man of large affections this way, Ier. 9.1. and 13.17. and 30.7. and writes a whole Book of Lamentations for the Church. David, though himself had many troubles, yet in the midst of them all hee desires the Lord to redeem Israel out of all its troubles, Psal. 25. ult. And desires an heavy imprecation against himself, if he prefer not Ierusalem to his chiefest joy, Psal. 137.5, 6. Hee owns Gods Church; and sides with her, and prayes for her, though she were in Babylon, vers. 1, 7. Paul had a care of all the Churches, and wisheth their prosperity in every place, and could be content to be accursed, so they might be blessed, Rom. 1.9, 10. 2 Cor. 11.26. We have two notable instances for this purpose in Eli, and the wife of Phinehas, 1 Sam. 4.18. Israel is fled before the Philistims, that was one stab. 2. There is a great slaughter amongst the people, that is a second. 3. Thy two sons are slain, that is a third. But when he heard that the Ark of God was taken, it broke his heart, and his neck together. So the wife of Phinehas, the death of her Father-in-Law, and the death of her Husband, must needs affect her, but the loss of the Ark affects her more neerly, and therefore she doubles that, The glory is departed from Israel, and the Ark of God is taken; and she names her childe Ichabod, that is, there is no glory, seeing the ark, which was the glory of Israel, and a sign of Gods special presence amongst his people, was gone, she took pleasure in nothing, q. d. All the glory and excellency of Israel is now taken away from us, since the Ark is gone, which brought such glory and renown to Israel.
Christ himself, how tender was he over his Church and People? he comforts them, he counsels them, and before he dyes, he makes an excellent prayer for them, Ioh. 14.15, 16, 17. Many will be companions with Gods People in their Exaltation, but St. Iohn was their companion and brother even in affliction, Rev. 1.9.
Gods People are men of publick spirits; they serve not themselves, but God and his Church in their Generation, Act. 13.3, 6. Paul spent himself for the People of God. They can pass thorow honour and dishonour, profit and disprofit, be any thing or nothing, so God may be glorified, and his People edified. They are living members of Christs mystical body; now 'tis natural for the members of the body to seek the good of each other, and if one member suffer, all the rest sympathize.
Besides, the Church is neer and dear to God, and therefore ought to be precious in our eyes; it is his Benjamin, Ioseph loved all his Brethren, but he loved Benjamin with a more intensive love, and provides a double Mess for him. God loves all his Creatures, but his Church is his Spouse, his Love, his Glory, the apple of his eye; he reproves Kings for their sakes, and plagues Nations for opposing them, as Aegypt, Moab, Ammon, Edom, Tyre, &c. In all their afflictions he is afflicted, and if the poorest Saint suffer, their head is presently sensible of it. Saul, Saul, why persecutest thou me? Now as the Church is dear to God, so it is to the People of God, who in their degree and measure doe imitate their heavenly Father, sympathizing with his people in their distresses. We all prize excellent things, now the godly are the only excellent ones of the earth, Psal. 16.3. They are of the Bloud Royal; Christ is flesh of their flesh, he hath made them Kings, and Priests: No Pedigree like the Churches Pedigree, She is Ierusalem above, and is the Mother that nurseth and feedeth us all with the Bread of Life, Gal. 4.26. They are the pillars of the earth, the stay and strength of Nations; as Sampsons strength lay in his hair, so the strength of Kingdoms lies in these. Lot was a means to preserve Sodom, and till he was gone out of it, it could not be destroyed, Gen. 19. The world endures for their fakes, and fares the better for them every day. So long as the Chaff is mixt with the Wheat, it is preserved from burning, but when the Wheat is gone, the Tares are soon consumed. These are precious in Gods eye; their Persons are precious, Mal. 3.17. their Prayers are precious, Cant. 2.14. their Tears are precious, Psal. 56.8. their Desires are precious, Psal. 10.17. their Names are precious, and their Death is precious, Psal. 112.6. & 116.15.
Now if we must pray for all men, even for Pagans, then much more for these precious ones; if we must pray for our enemies, Matth. 5.44. and must be affected with their miseries, Psal. 35.13, 14. then much more for our friends. If the Prophet wept for Moab, and Babylon, what should wee doe for Zion … Esay 16.11. and if Abraham were so importunate for wicked Sodom, and all the people must lament for Nadab, and Abihu, two notorious wicked men, who perisht for their Sin, Levit. 10.6. how tender should we be of Sion? and if we must sympathize, and be sensible of the sorrowes of a particular good man, Iob 2.13. how much more when a community of good men suffers? And if Gods Servants have been affected with Impendent Judgements, that were but in the Clouds, and afarre off, how should we bee affected with the present miseries of Gods people? When Elisha fore-saw the evil that Hazael would doe to Israel, some years after, he wept; and Daniel, ch. 8.11, 12, 13. fore-seeing the misery which would come upon Ierusalem two hundred years after his death: he was even sick with sorrow, vers. 27. How would those Saints have wept in our dayes, to have seen these present, real evils, which press, and oppresse the people of God.
To incourage us, let us know that this work never goes unrewarded. God takes the kindness we shew to his people as done to himself, he is fed, when they are fed, Matth. 25.35, 36. The Kenites kindness unto Israel was rewarded four hundred years after, 1 Sam. 15.6. Wee never please God better, than when we seek the good of his people; though we forget such labour of love, yet he will not, Heb. 6 10. Laban was blest for Iacobs sake, and Pharaoh for Iosephs; Rahab that hid the Spies, was hid her self; Obadiah, that sheltred the Prophets of the Lord, was himself sheltred by God. Ebedmelech for the kindness which he shewed to Ieremy, had his life for a prey. God hath a Book of remembrance, wherein he records all that we doe for him, or his, Mal. 3.16.
How sad then is the condition of those that are sensless,Against such, see six Reasons in Mr. Gatalers Serm on Amos 6.6. p. 59, &c. 2 Part, folio. And M. Pringle his Ser. on Psa. 125.4. p. 21, &c. and regardless of Sions miseries? So themselves can but live in wealth and ease, they never regard the afflictions of Ioseph; like Gallio, they care for no such matters. Christ looks upon such Luke-warm Newters as his profest enemies, he that is not with him is against him, Matth 12.30. and Meroz was cursed, not for hurting, but for not helping Gods people in their troubles, Iudg. 5.23. and so was Edom, Obad. 11, 12, 13, &c.
But most sad is the condition of those, that instead of praying for Gods people, they persecute them, and adde affliction to the afflictions of those whom he hath wounded. These may forget their owne cruelty, but God will not; he hath not only said, but sworn it, that he will not forget their cruelty, Amos 8.7. He punisht Amaleck four hundred years after, for his inhumanity towards Israel, See my Com. on 2 Tim. 3.12. p. 218, &c.1 Sam. 15.2, 3. In all Ages God hath shewed himself terrible to such, he will spoyl the spoylers of his People. If Pharaoh pursue Israel, God will pursue him. If Edom shed Israels bloud, God will have Edoms bloud, Ezek. 35.
Let us then every one sympathize with Sion, and give the Lord no rest, till he make our Ierusalem the praise of the earth, Isa. 62.1. Every one in his place must help, and doe something for Gods afflicted Ioseph. Those that can pray, must pray; those that are in Power and Authority, and have parts, must assist in their places; Souldiers that can fight, must fight for Gods Church. At the building of the Tabernacle every one did something. In the body Natural, each part is serviceable to the head. The Church of Christ throughout the Christian World is in deep distress, and cryes as the men of Macedonia did, Come, and help us. Let us therefore by our Prayers, and Tears, come forth to the help of the Lord against the mighty.See four Duties which God requires of us in his peoples troubles. Gataker on Amos 6.6. p. 63, 64. Inquire how it fares with Sion (as Eli and Nenemiah did, 1 Sam. 4.13. Neh. 1.2.) and then pray for them accordingly, Psal. 122.6. Isa. 45.11. Ier. 51.50. Get affectionate desires, Psal. 14. ult. Isa. 64.1. Affectionate prayers, Psal. 25. ult. & 51.18. and Affectionate endeavours in your places, as Magistrates, Ministers, &c. for the good of Sion here, and then you shall rejoyce with Sion hereafter.