Exposition of Amos 4-9, Part 4 · Section 2 – Section 3
VERSE 2.
And it came to passe, that when they had made an end of eating the Grasse of the Land, then I said, O Lord forgive I beseech thee, by whom shall Jacob arise, for hee is small?
THe Prophet understanding the Mystery of the Vision, and seeing how things grew to extremity, and observing that all the fruits of the earth both Corn and Grass were like to be suddenly consumed by the devouring Locusts, and so a fearful Famine would come upon the Land; he betakes himself to his Prayers, as the best remedy against such a malady, 1 King. 8.37. he deprecates the Judgement, and prevails. So that here is,
1 The Judgement threatned, and that is the Famine, one of Gods sore Judgements, Ezek. 14.21.
2 Here is the means that was used for the stopping of the execution of it, and that was the prayers of the Prophet, and other good people. This Prayer is Argumentative, it is short, but sweet▪ little in words, but full of matter; little for quantity, but full of faith, as appears by the speedy answer, and the good effect which it had. God delights not in babling, or multiplicity of words, Eccles. 5.2. it is the faith and fervour of the Person praying, and not the bare words which God regards.
The Prophet useth two Arguments, to move the Lord to shew mercy to them. The first is drawn from the Covenant of Free-grace, which God made with his people, it is Iacob that is in distress, by whom shall Jacob arise? q. d. I plead not for Babylonians, Aegyptians, Assyrians, or any barbarous Nation, that know thee not; but my suit is to thee in the behalf of thine owne Church and chosen, it is for Iacob thine inheritance, which is near and dear to thee, that hath made thy servant thus bold to speak unto thee, Psa. 105.6. & 135.4. Isa. 19. ult. Ier. 2.14. Remember O Lord thy Covenant made with Abraham, Isaac, and Iacob, spare thy people, pitty thine inheritance; there is nothing works more upon God than the remembrance of the Covenant of Free-grace which he hath made with his people; he delights in that, Deut. 7.9, 12. and therefore the Saints so oft urge it, Exod. 32.13. Psal. 74.20.
By Iacob here is primarily meant the ten Tribes, or the Israelites which were the posterity of Iacob; though Iudah be not totally excluded, for Amos oft glanceth at them also, Amos 2.5. & 6.1.
A second Argument is drawn from the shattered, sad condition which this People were in, they were little, very little and low.Katon, parvulus, the word is used for small things, Zach. 4.10. O Lord forgive I beseech thee, by whom shall Iacob arise? for he is small; He is small and low in
Men, in Spirituals and Temporals, in Church and State.
Money, in Spirituals and Temporals, in Church and State.
Strength, in Spirituals and Temporals, in Church and State.
1 They were little and low in Temporals, both in Number, Riches, and Power, they were much impaired and wasted, by various calamities of Sword, Famine, and Pestilence, as appears by chap. 4. & 2 King. 14.26. when Ieroboam the second came to the Throne, the Lord saw that the affliction of Israel was very bitter, for there was none shut up or left, nor any helper in Israel.
2 They were low in Spirituals, in Ahabs time the Worship of God was generally corrupted, his Truths despised, his Ministers persecuted, 1 King. 18.4. and such a general face of Idolatry had over-spread the Land, that Elijah complains he was left alone, 1 King. 19.10. and in the ninth verse of this Chapter, the Lord threatens to lay their Sanctuaries wast, and that they should have a famine not of Bread, but of the Word of God, chap. 8.11, 12.
Thus the Prophet pleads, not Iacobs merit, but Gods mercy and free-grace, so much the original word imports, to be favourable,Salach, pepercit, propitius fuit, condonavit. and propitious, to spare and pardon. The word is often used in the Law for forgiveness, upon oblation and intercession made by the Priest, Numb. 14.19. Levit. 4.20, 26, &c. Psal. 25.11. He first beggs for pardon of their sin, for he knew right well, if the cause were removed the effect would quickly cease. Neither doth he plead Iacobs excellency, but his misery, to move the Lord to shew him mercy.
q. d. Consider O Lord the low and sad estate of thy people, they are low in Temporals, and low in Spirituals, and few in number, and if thou still goe on thus with thy Iudgements, all must perish, and there will be none left to praise thee; if thou shouldst enter into judgement with thy Servants, there were no abiding. B…ut as▪ it is the glory of a man to pass by an offence, so it will make much for thy glory to pardon and pass by the sins and transgressions of thy poor afflicted people. It makes not for thine honour, nor doth it suit with thy nature to afflict the afflicted, nor to oppress the oppressed; Hold then thy hand, spare thy People, and pitty thy distressed flock.
Thus this good Prophet did commiserate their condition, and intercedes for the life of those who sought his death; it is true, he had plainly and powerfully reproved them for their sins, according to his place and calling, yet that they might see he did nothing out of hatred, but by office and command from God, not out of passion, but out of compassion to them; he now prays for them, and prevails.
By whom shall Jacob arise?
Or, who shall raise Iacob? or how should he subsist, if thou still pursue him with thy Judgements? The Original word Kum hath many significations, which hath caused these various lections; it signifies to arise, to stand, to establish, and abide. Some render the word Transitively, for to raise, Who shall raise Jacob? i. e. who shall raise and restore him, and make him happy in the enjoyment both of Temporals and Spirituals? Thus the sense is the same, take it which way you will.
By whom shall he arise?
The Prophet could not see who should effect this, and therefore he asketh the question, By whom shall he arise? he could discerne no visible means how the weakness of Iacob should be strengthened, and the lowness of Iacob be exalted, and therefore he goes unto God by Prayer. As when the enemy is high we are apt to question, who shall bring downe these Gyants, these sons of Anak, these great Zanzummims of the world, for they are high and mighty? So when the Church is low, and lies in the dust, our unbelief is apt to question its arising, By whom shall Jacob arise, for he is low?
OBSERVATIONS.
1 Afflictions are a means to bring us to God.
When all the fruit of the Land was almost devoured, now comes Praying, Spare Lord. We are all too like Ioab in this, Absolom sent twice for him, but he would not come, at last he set fire on his Corn fields, and then Joab arose and came, 2 Sam. 14.30, 31. Hence the Lord takes it for granted, that in our affliction we will seek him diligently, Hos. 5. ult. and so they did, Hos. 6.1. and so did the Woman of Canaan, Mat. 15.22. and the Prodigal, Luke 15. and Iehosaphat, 2 Chron. 20.12. and David, Psal. 120.1. and Paul, 2 Cor. 12.9.
2 In Gods Ministers there must be a due temperature of sharpness and sweetness, of severity and mercy.
They must have a holy anger against sin, yet mourn withall for the hardness of mens hearts; so did our Saviour, Mar. 3.5. so Lot reproved the Sodomites, yet calls them brethren, Gen. 19.7. and Moses in his zeal was angry at the people for their Idolatry, yet prayes for them, Psal. 106. So Amos here sharply inveighs against the sins of this People, yet takes up a Lamentation for them, Amos 5.1. and here intercedes for them. Our zeal must be mixt with love, though we may and must sometimes reprove men sharply, Titus 1.13. yet must we not forbear praying for them, 1 Sam. 12.23. so did the Vinitor intercede for the barren Fig-tree, Luke 13.6, 7, 8, 9. every Minister must be Adamas & magnes, he must harden his face like a flint, and have browes of brass to oppose the wicked; yet must he withall be a Load-stone, by his amiable, tender, and compassionate carriage to win them to Christ, lying in the breach for them, and running hazards to save them from destruction, Ezek. 22.30.
3 As it is the duty of all the godly, so especially of Gods Ministers to sympathize with Gods People in their misery, and to intercede for them at the Throne of grace.
We must not only preach, but also pray for our people; as it is their duty to pray for us, 2 Thes. 3.2, 3. so it is our duty to pray for them, especially in their troubles; it is both commanded, Joel 1.13. & 2.17. Ephes. 6.18. and commended to us by the examples of the Saints. Abraham intercedes for Sodom, Moses for Israel, Exod. 32.31, 32. Ieremy for the Iewes, Jer. 18.20. yea so zealous was he in praying for them, that the Lord is faine to bid him hold, Ier. 7.16. How earnestly did Paul pray for the Iewes, though they were his deadly enemies, Rom. 10.1. Phil. 1.4, 9. Colos. 1.3, 9. 1 Thes. 1.2. As Natural fathers, so Spiritual ones (in a spiritual sense) should lay up a stock of prayers for their People. Thus the living are commanded to pray for the living, Iam. 5.16. but we have neither Precept nor President of any that ever prayed for the dead, now whatsoever is not of faith is sin; but such Prayers have no foundation in the Word of God, therefore they cannot be of faith.Willets Synops. Papism. controv. 9. Q. 2. p. 415. & Sharpius loc. com. de Purgatorio, p. 272, &c. Such prayers doe neither avayl the Saints in Heaven, nor the Damned in Hell, because both have an irrecoverable doome past upon them, as is fully proved by a Learned Pen.
4 Our Prayers must be Argumentative Prayers.
We must stirre up our selves that we may lay hold on God; using Arguments to move the Lord to pitty us. So doth Amos here, and so did Abraham, Gen. 18.2, 3, &c. and Iacob, Gen. 32.11, 12. and Moses, Exod. 32.11, 12, 13. & Ezra 9.9. & Neh. 9. & Dan. 9. & David, See my Com. on Psal. 82.8. p. 178.Psal. 79.6, 7. & 88.9. to 13. & 90.13, 14. & 130.3, 4. especially we should press the Covenant; so doth Amos here, and David, Psal. 74.20.
5 In our Prayers we must plead mercy, and not merit.
The Prophet here beggs for pardon and forgiveness because they were low, so doth David, Psal. 79, 8, 9. our Merit is Gods Mercy; it must needs be so, since all our righteousness is as filthy raggs. Hence Nehemiah when he had done great things for God, yet being conscious to himself of many infirmities, he beseecheth the Lord to spare him, according to the greatness of his mercy, Neh. 13.22. So Daniel, a man highly beloved, yet beggs for mercy and for pardon, Dan. 9.18, 23.
6 VVe must be earnest with God for the pardon of our sin.
So is the Prophet here, O Lord I beseech thee, pardon the sin of this People. He knew right well that sin was the cause of all their sorrow, and when this peccant humour was once removed, the effect would cease; and therefore the Church prayes, Take away our iniquity and receive us graciously, Hos. 14.2. the godly can bear any suffering, but not sin. When the Plague lay upon the people, David cries, Take away the sin of thy Servant, and then the Plague will cease.
7 Gods owne people by profession may be brought to a very low condition, both in Temporals and Spirituals.
So it was with Israel here, which made the Prophet question, By whom shall he arise? He was brought so low that thee could neither raise himself, neither was there any other that could help him up; their strength was so exhausted that there was no visible effectual means of their restauration. We may say of all Creature-comforts as Iob said of Wisdome, Iob 28.12, 13, 14. Where shall Wisedome be found? the Earth saith, it is not in me; and the Depth saith, it is not in me, &c. so, where shall ayd in troublous times be found? The Earth saith, It is not in me; Friends say, It is not in us; and Riches say, It is not in us, &c. It is only to be found in the Almighty; we are never so little or low but he can help us, there is nothing too high or too hard for him; though Salvation be not in our Hills, yet it is in Gods hand, Ier. 3.23. he is the Lord of Hosts, and hath all power at command; and therefore the Prophet betakes himself to his Prayers as his best refuge,See more in M. Good his Fast Ser. on Amos 7.5. preacht 1646. See more in my Com. on 2 Tim. 3.9. p. 182, 456, 459. O Lord I beseech thee spare thy people. This is one reason why the Lord lets things run to extremity, that he may drive us to our Prayers, as we may see in Hesters case. Now if ever we would raise a Land out of the du…t,
1 We must raise our Prayers, be servent in them, it is none but wrastling Iacobs that shall become prevailing Israels, Hos. 12.4.
2 Raise your Faith, this layes hold on God, and ingageth him in the Quarrel, whilst Creatures oppose Creatures they may make some resistance, but when Omnipotency comes against impotency, there is no abiding. See what great things faith hath done, Heb. 11.
3 Raise your Holiness, grow therein, be holy in all manner of conversation; God never yet destroyed an holy, obedient people, such holy ones are the glory of a Land, and upon all this glory there shall be a defence, Isa. 4.5.
VERSE 3.
The Lord repented for this, It shall not be saith the Lord.
Hic opponit se murum Propheta, ut avertat iram Dei, ne perdat, nec fuit frustra oratio ejus. Luther.HEre we have the success and good effect of the Prophets Prayer, he prayes in faith and is heard, the Lord holds his hand, and saith it shall not be; so willing is the Lord to be intreated for to spare his Church and People! The Lord repented for this. He changed not his eternal Decree, but suspended the full and final execution of it, according to his eternal Decree. When God is said to repent, it is an usual Anthropopathy, and speaking after the manner of men according to our capacity, Gen. 6.6. Exod. 32.14. Ier. 26.19. for God is not as man that he should repent, 1 Sam. 15.29. and therefore it is added exegetically, This shall not be, it was no change in God, but only a stopping of the execution of the Judgement threatned,Fuit mutatio rei, non Dei; facti, non consilii. according to Gods Decree, such threatnings being conditional (as I have shewed before) what in justice he might have done, and have done them no wrong, yet such is his Mercy and Clemency that he will not doe it, but waits yet longer for their return; It shall not be (saith the Lord) whose word is good security, the Locusts shall be recalled, they shall not devour Israel; I will at thy intercession spare them yet a little longer.
OBSERVATIONS.
1 The Prayers of the faithful are very powerful and succesful.
The Prophet can but speak here, and he presently speeds. What is it that Prayer hath not done?Continet hic locus insignem consolationem, & illustre exemplum, quam sit efficax, & quam multum possit oratio fidelis. Luther. It is a kind of Omnipotent engine that layes all flat before it; if any thing can help at a dead lift, it is this or nothing. All things are possible to faith, no Mountains of dangers, fears, or difficulties, but it removes them, Mark 9.23. this binds as it were the hands of God, and commands the Commander of all things, Isa. 45.11. The effectual fervent prayer of one righteous man (how much more of many) avayls much, Iam. 5.16. to these the Promise runs, Psal. 34.17. Ioel 2.17, 18. God never sayes to the seed of Iacob, Seek my face in vaine, Isa. 45.19. The Prayer of an holy Moses, Samuel, Daniel, &c. what hath it not done? If there had been but ten righteous persons in those five Sodomitical Cities, that is but two in a City, they had been spared. We should therefore love the godly, and value them according to their true worth, who can doe such great things by their prayers. It is the happiness of a Nation to have such men in it; praying Saints are the Pillars and Supporters of the world, and the blessings of a Land, Isa. 19.24. they are such a blessing as preserves all other blessings amongst a people; they are the strength of a Land, Zach. 12.5. the walls and bulwarks of a place; to save such praying holy ones, God will destroy both Kings and Kingdoms, Isa. 43.3, 4. the Lord is alwayes nigh to help and to deliver them, Deut. 4.7. they advance Gods Name, and set the Crown upon Gods head, giving the glory of all they have, or can doe to him alone, and therefore the Lord delights to make them glorious. So that the prayers of good men are very precious things, Gen. 20.7. Iob 42.8.
Obj. The Prayers of an holy Amos might prevail much, but we are no Prophets?
A. Amos was a man subject to infirmities as we are, and he was not heard as a Prophet, but for the Promises which all beleevers have interest in, as well as Prophets.