Commentary on the Minor Prophets, Commentary 1 · Chapter 11
CHAP. XI.
Verſe 1. WHen Iſrael was a childe, then I loved him,] Or Becauſe Iſrael was a childe, I loved him. Young things are lovely; young children eſpecially, for their innocency, and igneſcency. Some ſence it thus, Iſrael was a child, and had nothing of worth, or lovely in him; yet I loved him freely, Deut. 7.7. Hoſ. 10.9. called him out of Egypt, out of the iron furnace, led him thorow the deep, as an horſe in the wilderneſſe, Eſay 63.13. poſſeſſed him of the promiſed land. Out of which though I ſhall ſhortly caſt him for him ingratitudes: yet there is hope of his reſtauration, by the Meſſiah my Sonne, whom when I have called out of Egypt, he ſhall gather together again the diſperſed of Iſrael, and bring life and immortality to light by the Goſpel. The foundation of which reſtauration, he here maketh to be his own free-grace.foreign. Luke 1.53. He hath holpen his ſervant (or his childe) Iſrael, in remembrance of his mercy. God ſo loved the world, that he gave his onelyonly begotten Son, &c. Joh. 3.16. Here then beginneth our Prophets firſt Evangelicall ſermon, as Tarnovi…s obſerveth: who alſo readeth the Text thus: Albeit Iſrael was a childe, ſuch a forlorn out-caſt childe, as is deſcribed, Ezek. 16. and 23. Yet I loved him, and adopted him for my ſonne: not for any defect on my part, (for I had an onelyonly begotten Son, in whom I am well pleaſed:) or, for any deſert on his part, for I found him in his blood, in his blood, in his blood, Ezek. 16.6.when I caſt my skirt of love over him, and ſaid unto him, Live. Yea and for his ſalvations ſake, I have called, that is, I have decreed to call out of Egypt (whither he fled from Herod, and where he abode two or three years at leaſt) my childe Jeſus, whoſe office it is to ſave his people from their ſinnes. Epiphan. Mat. 1.21.And although I might juſtly have deprived them of ſuch a Saviour for ever, becauſe when he came to his own, his own received him not, (yea, rejected him to whom their own ſignes given to Herod, did ſo aptly and evidently agree) yet out of Egypt, to ſhew the conſtancy of my love to Iſrael,Mat. 2. have I called (by mine angel, as Jacob by a meſſenger called his wives to him into the field, Gen. 31.4.) My Son Chriſt, who is Gods Son, firſt by eternall generation, Prov. 8.22, 23. Secondly, by perſonall union, Pſal. 2.7. And thus God called out of Egypt, firſt Iſrael his people, and then Chriſt the Head of his people; in whom at length this prophecy was fulfilled.
Verſe 2. As they called them,] i. e. As the Prophets and Miniſters (whoſe names are here concealed, that the Word onelyonly may be glorified, as Acts 13.48.) called to them, to come out of ſpirituall Egypt, out of darkneſſe to light, and from the power of Satan to God, that they might receive forgiveneſſe of ſinnes, and inheritance among the Saints, by faith that is in Chriſt, Act. 26.18.
ſo they went from them:] They went a contrary way, as the child Samuel, when God called him, ran to Eli: or rather as the wilfull Jews, when God would have gathered them, as the hen doth her chickens, they would not. When God called his naturall Son out of Egypt, he came preſently, Heb. 10.7. Pſal. 40.7, 8. not ſo his adopted ſonnes: for they turned upon him the back, and not the face, as Jer. 2.27. they refuſed to be reformed, they hated to be healed. See chap. 7.1. with the Note. Nay to make up the full meaſure of their ſins, and to heighten their contempt,
they ſacrificed unto Baalim, and burnt incenſe to graven images,] Quaſi agrè facturi Deo, as if they would deſpite God on purpoſe, and ſpit in his very face: commit the like villany in his preſence, as the Iriſh Rebels lately did, when they bound the husband to the bed-poſt, whiles they abuſed his wife before him. See the Notes on chap. 2. and almoſt on every chapter where their idolatry is cried out upon, and their extreme ingratitude.
Verſe 3. I tauaght Ephraim alſo to go,] A child he was verſe 1. and like a childe I dealt with him, teaching him how to ſet his feet, pedare to foot it, as nurſes do their little ones: he keepeth the feet of his Saints, 1 Sam. 2.9.he guideth their feet in the way of peace, Luke 1.79. See for this, Deut. 1.31. & 32.11. Num. 11.12. So great is the goodneſſe of God to his people, that he dealeth with us as with his little children, nos ſublevando, ſubmonendo, docendo, ducendo, regendo, tegendo, convocando, Tarnou.condonando, portando, confortando, &c. ſaith a learned Interpreter truely, and trimly. He ſpeaketh unto us as unto children, Heb. 12.5. paternè diligit, …micè dirigit, he loveth us as a father, he directs us as a friend, guiding us with his eye, leading us in his hand, ſetting us betwixt his knees, as ſome interpret that text, Deut. 33.3. ſetting us upon his knees, as a father doth his darling, and rejoycing over us with joy, yea joying over us, with ſinging, Zeph. 3.17. His affections are more then fatherly:Mr. Baine. and his expreſſions are according. We are like infants (ſaith One) new-born, in a manner. They are kept by the loving parents from fire and water: they are fed, laid to ſleep, made ready, and unready, and ſhifted in their ſcapes, but they know not who doth all this for them. So doth our heavenly Father by us in Chriſt. But (he knows) little underſtanding have we of him. After this, he teacheth us to go, taking us by the arms,] to help our feeble knees. And taking us up in his own arms, when we come to a foul or rough place: helping us over the quagmires of croſſes, and the difficulties of duties. And whereas we fall ſeven times a day, and in many things fail all: he taketh us up after that we have caught a knock, and cheriſheth us in his boſome, &c. Montanus and Junius carry the ſence another way, as if the words were not a deſcription of Gods love to the people, but of their unthankfulneſſe to God; rendring the words thus: When as …inform Ephraim, he taketh them in his arms, that it, he ſetteth up idols, and, after the manner of impudent and ſhameleſſe ſtrumpets, he taketh the puppets in his arms, and embraceth them before my face. But I like the former ſence better.
But they knew not that I healed them.] Not onelyonly held them, that they might not fall, but healed them when they had fallen. Daring they would be ſometimes to ſtand upon their own legs, to prevail by their own ſtrength, 1 Sam. 2.9. to ſay with her in the Poet,Arachne apud. Ovid. Metam. Conſilij ſatis eſt in me mihi, &c. I am wiſe enough, and able enough, to go on as if they were petty-gods within themſelves, and had no need of nor dependance upon me. Hence they hurt themſelves, but I healed them. I forgave all their iniquities,Pſal. 103.3. I healed all their diſeaſes, their bruiſes, and putrifying ſores, that elſe had not been cloſed, bound up,, nor mollified with ointment, Eſay 1.6. God left not his people in their low eſtate, as ſome Phyſicians do their Patients: but provided a ſoveraigne ſalve, an horn of ſalvation, ſuch as would cure any diſeaſe, or maim, even the ſinne againſt the holy Ghoſt too: but that it is the nature of it to rage and rave both againſt the phyſick, and the Phyſician. Chriſt is both the one and the other: as beeing made unto us of God, Wiſdom, righteouſneſſe, ſanctification, and redemption, 1 Cor. 1.30. Quod ſanitas in corpore, id ſanctitas in corde. He is Jehovah that healeth, for he is Jehovah that ſanctifieth. This Ephraim knew not, that is, out of pride and ſtoutneſſe they acknowledged it not, but ſacrifice to their own nets, wits, endeavours, &c. Of all things God can leaſt endure to be neglected, or to have the glory of his benefits transferred upon others (See chap. 2.8. with the Note.) When men ſhall either ſay in the language of Aſhdod, 1 Sam. 6.9.It is a chance, or elſe, I have made my ſelf thus and thus happy. This, though the Saints ſhould at any time do, yet God will pardon their frowardneſſe, and ſay, as Eſay 57.17, 18. I have ſeen his wayes, (his waywardneſſe) and will heal him (nevertheleſſe) and reſtore comforts to him.
Verſe 4. I drew them with cords of a man,] Not of a beaſt: though they have deſerved to be hampered as unruly heifers, and to be yoked and ruled over with rigour; to be tamed and taken down a link lower, yet I, out of my Philanthropie, yea out of ſingular grace, have dealt civilly, nay courteouſly with them, in an amicable and amiable way, and not as I might have done out of my Soveraignty, and according to my juſtice. I drew them by the cords of a man, that is, 1. Gently, and favourably; ſuiting my ſelf to their diſpoſitions, (which are oft as different as their faces) hiring them to obedience, afflicting them in meaſure, with the rods of men, 2 Sam. 7.15. fitted to the weakneſſe of men: If God ſhould plead againſt us with his great power, as Job ſpeaks chap. 23.6. it would ſoon grinde us to powder; but he hath no ſuch deſigne: he correcteth his children vel ad demonſtrationem debitae miſeriae, Aug. Tract: in Joan. 124.vel ad emendationem labilis vitae, vel ad exercitationem neceſſariae patientiae, ſaith Auſtin, ad exercitium non ad exitium, ſaith another Ancient, to refine, and not to ruine them. 2. Rationally, by cogent arguments and motives, befitting the nature of a man: able to convince them and ſet them down with right reaſon, would they but conſider, Deut. 32.29. would they but be wiſe, and weigh things aright. This God wiſheth they would do: calleth them to reaſon the caſe with him, Eſay 1.18. pleads with them in a friendly way, Jer. 2.31. and then appeals to their own conſciences, whether they have dealt well with him, yea, or no, Eſay 5.3. making them read the ſentence againſt themſelves, as did Judas the traytour, Matth. 27.4. and thoſe Phariſees, Matth. 21.40. He beſpeaks them, after moſt clear conviction, as Eſay 46.8. Remember this, and ſhew your ſelves men: bring it again to minde, O ye tranſgreſſours. Moſt people are led on in a continued hurry of luſts, and paſſions, and never bethink themſelves, as 1 King. 8.47. never ſay ſo much as What have I done? Orat. pre Quintio.Si haec duo tecum verba reputaſſes quid ago? ſaith Cicero to Nevius. Hadſt thou but bethought thy ſelf of thoſe few words, What have I done? thou wouldſt never have been ſo covetous a cormorant. Oh could men have but ſo much power over their paſſions and luſts, as to get alone and weigh Gods wayes, much good might be done upon them: But for want of this, Fertur equis auriga, &c. they ruſh into all exceſſe of riot, as an horſe into the battle: yea they are ſo farre unmand, as to think that they have reaſon to be mad, and that there is no ſmall ſenſe in ſinning. I do well to be angry, even unto death, Jon. 4.9.
with bands of love,] Heb. thick cords, cart-ropes (as it is rendred, Eſay 5.18.) ropes of many wreathes, twiſted together, and inter-twined with love, that ſweeteſt Attractive. So Jer. 31.3. With loving-kindneſſe have I drawn thee: and Eſay 63.9. In his love and his pity he redeemed them, and he bare them, and carried them all the dayes of old. He gave them a law, the ſumme of which was nothing but love; and multiplied mercies upon them without meaſure, as is amply ſet forth by thoſe holy Levites, Neh. 9. Now, mercy commands duty: and every new deliverance is a new tie to obedience. Love ſhould have love, Publicans and ſinners yeeld that, Matth. 5.46. Yea, love ſhould ſhew it ſelf ſtrong as death, Cant. 8.6. Jonathan would have died for his David; David for his Abſalom; Cos amoris amor.Priſcilla and Aquila, for Paul, Rom. 16.4. Chriſt out of his love did die for his people. Have I but one life to loſe for Chriſt? ſaid that holy Martyr. Let men take heed how they ſinne againſt love, for this is the greateſt aggravation of ſinne: this is beſtiall, this is like unruly horſes in a teame, to break the gears, to ſnap in ſunder the traces, that ſhould hold them. Such yokeleſſe ſons of Belial ſhall one day be held by the cords of their own ſinne, and whipt with thoſe cords of conviction, that they would not be drawn by. Shall the harlots hands be bands, her words cords to draw men to deſtruction, and ſhall God ſtretch out his hand all day long to them to no purpoſe? Shall he loſe his ſweet words upon them, &c? Peters heart burſt, and hee brake out in weeping, when he ſaw Love ſparkling in Chriſts looks;Mar. 14.72. and conſidered how he had burſt aſunder the bands of love, ſinned againſt ſuch manifeſtations of mercy, wiped off all his comfortables for the preſent, drew from Chriſt thoſe piercing quick queſtions, Loveſt thou me? yea but doſt love me indee? O let the cords of Gods kindneſſe draw us nearer to him, hold us cloſer: to ſinne againſt mercy, is to ſin againſt humanity: and as no ſurfet is more dangerous then that of bread: ſo no judgement is more terrible, then that which grows out of love felt and ſlighted.
and I was to them as they that take off the yoke on the jaws, &c.] i. e. on their neck: albeit it ſeemeth by that law, made for not muzling the oxe that treadeth, &c. that thoſe creatures when they wrought, were muzled or haltred up: and that halter faſtened to the yoke that was upon their necks. The ſence is this, I unyoked them often, to give them meat, as the good husbandman doth that is mercifull to his beaſt, he lifts up the yoke that lies hard upon its neck, leads it to the manger, layes food before it, &c. So dealt God by this people all along from the wilderneſſe, and forward: not ſuffering them to abide jugiter ſub jug is Gentium, long under their enemies yoke: but delivering them out of the hand of thoſe that ſerved themſelves of them, Ezek. 34.27. Chriſt alſo hath delivered His out of the hands of thoſe that hated them, and lay hard upon them; as the devil is an hard taskmaſter, that neither takes off the yoke, nor layes meat: gives no reſt or refreſhment to his drudges, and dromedaries: but acts them and agitates them day and night, &c. Now thoſe that are His, Chriſt brings them from darkneſſe to light, and from the power of Satan to God, that they may do works meet for repentance, that weigh juſt as much as Repentance doth, Acts 26.18, 20. and ſo finde reſt to their ſouls: Provided, that they take and keep Chriſts yoke upon them (not thinking to live as they liſt more ſaying as thoſe Libertines in Jeremy we are delivered to do all theſe abominations) and learn of him to be meek and Iowly &c.Jer. 7. Mat. 11.29. ſo ſhall they ſoon find Chriſts yoke eaſie,Luth. in loc. and his burden light Verſ. 40. And of this eaſie yoke of Chriſt Luther underſtands this text in Hoſea; and thereupon diſcourſeth of the Lawes rigour, and Goſpels relaxation, according to that of Auſtin, Lex jubet, gratia juvat: the Law commandeth but the Goſpel helpeth: God by his ſpirit aſſiſting, and further accepting pence for pounds, the will for the work, the deſire for the deed done &c. and laying meate before us, meate that the world knowes not of, hidden Manna, the convivium juge of a good conſcience &c.
Verſ. 5. He ſhall not return unto the land of Egypt] That is, he needs not run to Egypt for help, (as King Hoſea did) nor to the Aſſyrian, to whom they were tributaries from the time of Menahem: for they wanted nothing, and leſs ſhould have wanted, if they would have been ruled by me.
but they refuſed to return.] He was not to have returned to the land of Egypt or of the Aſſyrian who is his king; ſo ſome read the text. Others ſenſe it thus: When I threaten them with the Aſſyrian, they think to ſhift and ſhelter themſelves in Egypt: but I ſhall keep them thence, or find and ferret them out there. God knowes how to croſs wicked men of their will, to ſpoyle their plots. Egypt ſhall prove no better then a broken reed running into the hand of him that leaneth on it 2 King. 18.21. The Egyptian was ever an enemy to Iſrael: and though for his own ends he gave goodly words, and ſeem reconciled: yet ſuch Reconciliations are but vulpinae amicitiae. But were he never ſo faſt a friend, yet ſin-guilty Iſrael ſhall not have their an Aſylum, nec ſtabile ſtabulum (ſee Chap 9.3. with the Note) becauſe the deſire of the wicked ſhall periſh Pſal. 112.10. They take counſell together, but it ſhall come to nought, they ſpeak the word, but it ſhall not ſtand Eſay. 8.10. Confer Eſay. 30.1.2. and 31.1.2.3. Prov. 21.38.
but the Aſſyrian ſhall be his king] Will they, nill they, they ſhall be carried captive to Aſſyria: and ſith they will needs be croſſing of God, he will croſs them much more: he will walk contrary to thoſe that walk contrary to him Lev. 26.21. and be as froward as they for the hearts of them Pſal. 18.26. They will not return to me, ſaith the Lord, they ſhall not therefore return to Egypt: they will not ſubmit to my ſcepter, they ſhall therefore have the Aſſyrian for their King, that proud cruel ſtout-hearted Prince Iſay. 10.5.7.12. who will tyranniſe over their bodies, and over their cattle at their pleaſure, ſo that they ſhall be in great diſtreſs Neh. 9.37.foreign
becauſe they refuſed to return] Heb. they diſdained to do it, ſcorned the motion, ſlighted the meſſenger.Sen: in Agamem. Plus eſt a vi…s ſe revocaeſſe quàm vitia ipſa neciviſſe Amb. in Pſal. foreign By their ſins they had run from God: by repentance they ſhould have returned unto him, and then the amends had been well-nigh made: for Quem poenitet peccaſſe paenè eſt innocens the penitent is in almoſt as good a caſe as the innocent; Ambroſe ſaith he is in a better. But for theſe men, to all other their ſins to add obſtinacie and impenitencie, as Herod to all his former evils did the death of the Baptiſt, this was to heap up wrath againſt the day of wrath Rom. 2.5. The word here rendred (refuſed) is by the Seventy turned They would not. That therefore thy returned not to God, it was the fault of their will. True it is, they had no power to turn themſelves: but the cauſe of that inability too, was in themſelves. They therefore neither could nor would return: and both by their own fault and folly.
Verſ. 6. And the ſword ſhall abide on his cities] Heb. ſhall keep reſidence or ruſh upon his cities. It can do no leſs; it cannot return into the ſcabbard, reſt or be ſtill till the Lord, who put it into commiſſion, call back againe his commiſſion, Jer. 47.6.7. It is a dreadfull thing when the ſword abideth on a people; as in Germany that ſtage of warr, Ireland ſtill a land of divine ire &c. England hath ſome Halcyons at preſent,incredibili celeritate & temporis brevitate à Pompeio confectum. Aug: de Civ. Dei. Mr. Burr. praiſe be given to God: and let every good man pray with David, ſcatter thou the people that delight in warr Pſal. 68.30. The Pira…s warr was diſpatcht by Pompey with incredible ſwiftneſs, to his eternall commendation. And we have cauſe to bleſs God (ſaith a countryman of ours) that God hath raiſed up inſtruments for us, who have hazarded the ſhortening of their own lives for the ſhortning of the warr: who have done their worke of late, as if they had took it by the great &c. And the ſame Author obſerveth, that it is a ſad thing for the ſword to be in the field; but for the ſword to be in the cities it is much more ſad: and he inſtanceth in Jeruſalē out of Joſephus,Joſ. de bell Jud: l. 7. c. 7. where the number of the ſlaine was eleven hundred thouſand: We may further inſtance in that unhappy city of Magdeburg in Germany, where ſo much cruelty was exerciſed firſt by Charles the fift, (much regrated by him at laſt in his retired life, taking account of his actions) & ſince that in our memory by Mounſier Tilly, who like a bloody villain put to the ſword there twenty thouſand perſons at leaſt of all ranks, ages, and ſexes:Mr. Clark life of K. of ſwed. 23. that great city alſo he burned down, utterly turning it into cinders excepting an hundred nine & thirty houſes &c. The like immanity was exerciſed by the Popes champions upon the poor Proteſtants at Angrogue in France: where they killed and burned without mercy: but could never ſet fire upon the two temples there, nor upon the Miniſters houſe,Act: and Mone 880. which remained whole, the houſes round about being all conſumed with fire.
and ſhall conſume his branches and devour thèm] His branches or his villages, which are as branches of the greater cities. The trees of America (but eſpecially of Braſile) are ſo huge, that it is reported of them,Abbbots Geog. p. 271. that ſeverall families have lived in ſeveral armes or branches of one tree, to ſuch a number as are in ſome petty village or pariſh here. The greater cities are as the body or-root of a tree, the villages as the branches. The ſcripture oft calleth them mother and daughters, as Heſhborn and all her daughters, That is villages Num. 21.25. as the Chalde there explaineth it. See Ezech. 10.44.45.46.48.53. hence we read of a citieand mother in Iſracl 2 Sam. 20.19. Branches alſo are called daughters of the trees they grow from Gen. 44.23. The word here rendred branches is by ſome rendred Barres, by others, Diviners or Liers, as the word here uſed is interpreted Jer. 50.36. A ſword is upon the liars or diviners, and they ſhall dote: poteſt Augur Augurem videre & nou ridere? ſaith Tully of ſuch diviners: that is, Can they one looke upon another and not laugh, conſidering how they gull people with their lies and fopperies? The ſword ſhall be upon ſuch, as it was upon Balaam Satans ſpelman, they ſhall be a portion for foxes Pſal. 63.10. as thoſe that Aſtutam vapido ſervant ſub pectore vulpem.
becauſe of their own counſels] He that goeth to ſchool to his own carnall reaſon, is ſure to have a fool to his maſter; an ignis fatuus that will bring him into the bogges and briers. The wiſdome of the fieſh is enmitie to God. Nemo laeditur niſi à ſeipſo. See the Note on chap. 10. verſ. 6.
Verſ: 7. My people are bent to backsliding from me] they have a principle of Apoſtacie in them, as thoſe Galathians had, of whom the Apoſtle, I marvaile that you are ſo ſoon removed unto another Goſpell Gal. 1.6. and as thoſe old Apoſtates in the wilderneſſe, who ſo ſoon as Moſes his back was turned almoſt, cryed out to Aaron, Make us golden Gods. This people was before accuſed to be acted by a ſpirit of fornication, a certain violent impetus, a ſtrong inclination to whoredome, and to be apt to backſlide with a perpetuall backſliding: all their recidivations and revolts were but a fruit of the bent of their ſpirits, which were falſe and unſettled: not reſolved whether yet to turne to God, though they were beſet with ſo many miſchiefs: they hangd in ſuſpence and rather inclined to the negative then elſe. Suſpenſi ſunt, ſo Calvin, Pareus, and others, read this text. My people are in ſuſpence, or in a mamering whether to turne to me or not, they hang in doubt, as the ſame word is rendred Deut: 28.66. God liketh not that his people ſhould ſtand doubtfull as S…pticks; and adhere to nothing certainly: to be in religion as idle beggars are in their way, ready to goe which way ſoever the ſtaffe falleth: but that they ſhould ſtrive to a full aſſurance in what they beleeve Luk. 1.4. to be fully perſwaded as ver. 1. and to a firm purpoſe of heart in what they ſhould practiſe Act. 11.23. Irreſolution againſt ſin or for God can hardly conſiſt with the power of Godlineſſe: be not off and on with him, halt not, hang not in doubt what to do; but follow God fully as Caleb did; come off freely as David, who had choſen Gods precepts when he was ſolicited to have done otherwiſe Pſal. 119.173. And again, I have choſen the way of truth: thy judgements have I laid before me ver. 30. I have waighed them, and am reſolved to keep them, I am come to a full determination. Mr. Deodate ſenſeth the words thus. They deſire and expect that I ſhould turn in favour to them and relieve them: whereas they ſhould turn to me by repentance, which they will not do: and herein he followeth Arias Montanus. Thus thoſe ſtiffnecked Jewes in Jeremy expected that God ſhould ſtill deale with them (however they dealt with him) according to all his wondrous works chap. 21.2. preſuming and promiſing themſelves impunity; and thus Judas alſo had the face to ask,Mat. 26.25. as the reſt did, Is it I? as reſting upon Chriſts accuſtomed gentleneſſe, and that he would conceale him ſtill, as he had done certain daies before.
though they called them to the moſt High] They, that is the Prophets as verſ. 2. called them with great importunity, upon every opportunity, to the moſt High, to God (in oppoſition to thoſe Dii minutuli petty deities whom they doted on. See chap. 7.16.) to come up to him, to have high and honourable conceptions of Him, not caſting him in a baſe mould, as thoſe miſcreants did, Pſal. 50.21. but ſaying as David, and with a David-like ſpirit, Thous Lord art high above all the earth, thou art exalted far above all Gods, and there-hence inferring, Ye that love the Lord, hate evil Pſal. 97.9.10. I am God Almighty, walk before me and be upright Gen. 17.1. The God of glory appeared to Abraham Act. 7.2. he ſo conceived of God; and hence his unchangeable reſolutions for God.
none at all would exalt him] Heb. together he exalted not, ſcarce a Hee, a ſingle man that would do it, that would lift up his head to liſten to ſuch good counſel, (ſo ſome ſence it) or that would exalt and extol the moſt High; who though he be high above all praiſe as Neh. 9.5. and cannot be praiſed according to his excellent greatneſſe: Yet is he pleaſed to account himſelf exalted and magnified by us, when, conſidering the infinite diſtance and diſproportion that is betwixt him and us, we lay our ſelves low at his feet for mercy, we ſet him up in our hearts for our ſole Soveraign,2 Sam. 18.3. we eſteem him as the people did David more worth then ten thouſand, we give him room in our ſoules, and with higheſt apprehenſions, moſt vigorous affections, and utmoſt endeavours wee beſtow our ſelves upon him, as the only Worthy. Now this is done but of a very Few, and well done but of fewer yet; ſo droſſy and drowſy are mens ſpirits, and ſo little is the Lord, li…ted up by the ſons of men. See the Prophet Eſay his complaint chap. 64.7.
Verſ: 8. How ſhall I give thee up Ephraim?] Here beginneth the ſecond part of this chapter, full of many ſweet Evangelicall promiſes, and here, if ever, Mercy rejoyceth againſt Judgment,foreign Cervix or treadeth on the very neck of it, as St. James his word importeth chap. 2.13. The Lord ſeemeth here to be at a ſtand, or at ſtrife with himſelf about the deſtruction of this people fore-threatened; which well might have been a gulf to ſwallow them up, and a grave to bury them in for ever, being moſt worthy to periſh, as were the Cities which God deſtroyed in his wrath. Gen. 19. Howbeit God in the bowels of his mercy earning and taking pitty of his Elect amongſt them (for he had reſerved 7000. hidden ones that had not bowed their knees to Baal) ſpareth to lay upon them the extremity of his wrath, and is ready to ſave them for his mercies ſake. Heare how father-like he melts over them;
how ſhould I expoſe thee O Ephraim? how ſhould I deliver thee up O Iſrael? How ſhould I diſpoſe the as Admah? how ſhould I ſet thee as Zeboim] q. d. Juſtice requires that I ſhould lay thee utterly waſt, and even rain down hell from heaven upon thee as once upon Sodom and her ſiſters. But Mercy interpoſeth her four ſeveral How's (in the Originall two onelyonly, expreſſed, but the other 2. neceſſarily underſtood, and by Interpreters fitly ſupplied) foure ſuch patheticall Interrogations as the like are not to be found in the whole book of God, and not to be anſwered by any but God himſelf: as indeed he doth to each particular in the following words, My heart is turned within me, that is the firſt anſwer, The ſecond, My repentings are kindied together: The third I will not execute the fierceneſſe of my wrath: The fourth I wil not return to deſtroy Ephraim. And why? Firſt I am God and not Man: Secondly the Holy One in the middeſt of thee.
My heart is turned, or turneth it ſelf, within me] that is my mind is changed, or at leaſt is, in doubt what to do, in this buſineſſe. This is ſpoken foreign after the manner of men, and muſt be underſtood foreign agreeably to Gods greatneſſe. Here is mutatio rei non Dei, effectus non affectus, facti non conſilij: Repentance with man is the changing of his will. Repentance with God is no more then the willing of a change: ill is not a change of his will, but of his work. Confer Lam. 1.20. & 2.11. Am. 1.12. There are that render it, My hart is turned againſt me, that is, againſt my former ſevere ſentence of cutting them all utterly off at one blow; Fiat Juſtitia, pereat mundus. Oh! I cannot finde in my heart to do it. For my
repentings are kindled together,] Simul aeſtuant viſcera mea poenitentiâ. So Tremellius: My bowels are altogether on a light fire with repentings, as Gen. 43.30. and 1 King. 3.27. Now repentings are as improperly attributed to God, as bowels. There were a ſort of ignorant Monks in Egypt, who ſtarted this fooliſh and ridiculous queſtion (which yet bred no ſmall ſtirres there Anno Dom. 403.) An Deus corporeus ſit? Whether the Divine Eſſence be a body, having hands, heart, bowels, &c? The ruder ſort of them held it affirmatively. What blaſphemies Vorſtius hath vented, in that baſe book of his de Deo, I need not relate. How God is ſaid to repent, hath been ſaid already: Sure it is,Calvin. that herein he graciouſly accommodateth himſelf to our rudeneſſe, and ſpeaketh as we are able to bear. It appeareth that fury is not in God, Eſay 27.4. Our ſins put thunder-bolts into his hands, and it is, Non niſi coactus with him, when he proceeds to puniſhment. His bowels are very ready to work in the wayes of grace, and mercy toward ſinners: and the leaſt act of faith in that mercy, would certainly ſet bowels on work amain. This the Church in Eſay well knew, and therefore prayed when deſerted, Look down from heaven, &c. Where is thy zeal, and thy ſtrength? Eſay 63.15, 16.the ſounding of thy bowels and of they mercies toward me? are they reſtrained? Doubtleſſe thou art our Father, notwithſtanding thine auſterities. God ſeemeth ſometimes to loſe his bowels, and then we muſt find them for him: to ſleep, and we muſt awake him: to hide himſelf, and then we muſt fetch him out (as the woman of Canaan did by the force of her faith, Mark. 7.24, 25.) God will come, but he will have the faithfull prayers of his people to lead him. I came for thy word, Dan. 10.9. &c.
Verſe 9. I will not execute the fierceneſſe of mine anger,] Heb. the heat of it Gods bowels kindled, and whatſoever might cauſe repentance came together, and lay glowing as it were at his heart: and this cooled and even quenched the heat of his wrath, (as the Sun-beams when they ſhine full upon the fire) ſo that now hee reſolves not to execute the height of his heat, the extremity of his fury, for then the ſpirit ſhould fail before him. Ephraim is Gods dear ſonne, his pleaſant child: whom when he hears bemoaning himſelf, as Jer. 31.18, 19, 20. he ſoon repents him of the evil, ans cries,
—Satis hoc, pro crimine magno
Paulum ſupplicij lenem ſun…ſiſſe parente….
I will not return to deſtroy Ephraim,] I will not undo him twice over, or utterly ruine him: as thoſe that have laid their enemy for dead, returne to ſee whether he be dead out-right: or as ſouldiers that have once pillaged a city, return after a while to take all that little that was left before, and to ſet the reſt on fire. God will not deal ſo hardly with Ephraim, though he might do it. Reprobates indeed ſhall have an evil, an onelyonly evil, Ezek. 7.5. without mixture of mercy; they muſt expect one plague upon another, as it fared with Pharaoh, till God had daſhed the very breath out of his body, &c. But for his elect people, Hath he ſmitten them, as he ſmot thoſe that ſmot them? No, but in meaſure, in the branches onelyonly: hee ſtayeth his rough wind, &c. Eſay 27.7, 8.foreign. Hero. And as Craeſus his dumb ſonne burſt out into Kill not King Craeſus. So when enemies are ready to devour the Church, or Satan to ſwallow Gods child up in deſpair, his bowels work; he can hold no longer, but cries, Save my child, ſave my Church, &c. Why ſhould the ſpirit fail before me, and the ſouls which I have made? I have ſeen his wayes, and (though bad enough) I will heal him, I will lead him alſo, and reſtore comforts unto him, and to his mourners.Eſay 57.16. 17, 18.
For I am God, and not man,] yea ſuch a God, as the like is not, for pardoning iniquity, and paſſing by the tranſgreſſion of the remnant of his heritage, Mic. 7.18. 'Tis naturall to him, Exod. 34.6. 'tis uſuall, Neh. 9.17. there he is called a God of pardons, as Eſay 55.7. he is ſaid to multiply pardons. He hath commanded men to forgive an offending but repenting brother, ſeventy times ſeven times in a day, Mat. 18.22. What then will himſelf do? For he is God Almighty, and not man. Man is an angry vindictive, cruell creature: one man is a Wolf, yea a Devil to another: unſociable, implacable, unmercifull, as thoſe were Rom. 1.31. Beware of men, ſaith our Saviour to his diſciples, Matt. 10.17. abſurd and wicked men, 1 Theſſ. 3.2. barbarous, and bruitiſh, skilfull to deſtroy, Ezek. 21.31. Yea beware of good men, when enraged. What ſtrange deaths did David (ſoon after his foul fall, and not fully recovered) put the poor Ammonites to, 2 Sam. 12.31. Further, men as they are unmercifull, ſo they are unmindfull of their promiſes. But God is not a man that he ſhould lie, Num. 23.18. What he hath ſpoke with his mouth, he will make good with his hand. The eternity of Iſrael will not lie, (as men will, Rom. 3.4.) nor repent, (as men do, whatever he may ſeem to do; ſee the note on the former verſe) for he is not a man that he ſhould repent, 1 Sam. 15.29. Men are mutable: the trueſt friend is foreign, and eaſily changeable creature, as the Heathen complained; all in changeable colours, as Tertullian ſaith of the Peacock; as often changed as moved. Not ſo Almighty God. I am Jehovah, I change not, Mal. 3.6. See the Note there, and remember ſtill to retain high thoughts of God: not meaſuring him by our modell; as to think him to be as mercifull as we are, as powerfull as our underſtanding can reach, &c. See Eſay 55.8, 9. and beg ſupernaturall grace: without which it is impoſſible for a finite creature to beleeve the infinite Attributes of Almighty God.
the holy One in the middeſt of thee,] Though Iſrael had deeply revolted, ſet up golden gods, and done wickedly as they could, ſo that there was no viſible Church amongſt them, yet God was the holy One in the middeſt of them: Seven thouſand he had reſerved that Eliah knew not of, 1 King. 19.18. and a Church there was in Iſrael, when at worſt. Like as there was in medio Papatu, in the darkeſt midnight of damned popery: and at this very day, there are ſaid to be thouſands of profeſt Proteſtants,Spec. Eur. even in Italy it ſelf: and in Sivil, a chief city of Spain, there are thought to be no fewer then twenty thouſand.
and I will not enter into the city.] I will not invade the city as an enemy, to waſt all with fire and ſword, as once at Sodom. For why, there are holy ones in the middeſt of thee (ſo Rivet expoundeth it by an enallage of the number) a conſiderable company of righteous people, for whoſe ſake I will ſpare thee, Jer. 5.1.
Verſe 10. They ſhall walk after the Lord,] powerfully calling them by his Word and Spirit, going before them, and bringing up the Rere, Eſay 52.12. their King ſhall paſſe before them, and the Lord on the head of them, Mic. 2.13 Time was, when they fled from God, Hoſ. 7.13. and ſaid, I will go after my lovers, &c. chap. 2. Now they are of another minde, and other manners: they ſhall walk after the Lord, non pedibus ſed affectibus: they ſhall be carried after him with ſtrength of of deſire,Rev. 14.4. and delight, which he ſhall work in them: they ſhall follow the Lamb whither ſoever he goeth: Gods people are ſaid in Scritpture to walk before him in godly ſincerity, to walk with him in an humble familiarity, to walk after him in an holy conformity, yeelding unto him the obedience of faith. As Iſrael in the wilderneſſe, ſo muſt we, follow God and the line of his Law, though it ſeem to lead us in and out, backward and forward (as them) as if he were treading a maze.
he ſhall roar like a lion,] By the preaching of the Goſpel, he ſhall ſhake heaven and earth. The voice of the Goſpel is, Repent. Aut poenitendum, aeut pereundum, except ye repent ye ſhall all periſh. He that beleeveth and is baptized, ſhall be ſaved: He that beleeveth not, Mar. 16.16.ſhall be damned, was a terrible voice. Of the Lion it is reported, that he roareth ſo fiercely, that the reſt of the creatures ſtand amazed: and that, whereas his own whelps come dead into the world, he roareth over them, and reviveth them.Plutar. in lib. de juſt. animal. Afterwards, when he meeteth with prey, he roareth for them to come about him. Let this be applied to the Lion of the Tribe of Judah. Confer Jo…l 3.16.
then the children ſhall tremble from the Weſt.] The children of grace, Deut. 14.1. ſhall joyn themſelves in ſpirit to the communion of the Church from all the ends of the world, where they have been ſcattered: they ſhall ſerve the Lord with fear, rejoyce with trembling. The Ancient Hebrews applied this promiſe to the coming of the Meſſiah: onelyonly they dreamt of an earthly kingdom of his, as did alſo the diſciples, being ſowred with the leaven of the Phariſees. Others think it to be a Prophecie of the converſion, and calling of the Jewes, to be accompliſhed in the laſt dayes: as alſo of the generall ſpreading of the Goſpel, and gathering of the Elect, far and wide from one end of the heavens unto another. And this they call, the time of the Reſtitution of all things.
Vorſe. 11. They ſhall tremble as a bird out of Egypt.] Trepidè accurent, ſo Tremellius: they ſhall run tremblingly. Fear cauſeth haſt. Men delay and trifle till God ſtrikes their hearts with fear: then 'tis ecce ego, mitte me, Here I am, ſend me, Speak Lord, for thy ſervant heareth, What wilt thou have me to do Lord? &c. timor addidit ulas; as the doves when purſued by the hawk, ſcour into their columbaries. As birds frighted, flie to their neſts, and other creatures to their holes, and harbours: ſo do thoſe that are prickt at heart with the terrours of the law, flee to the precious promiſes of the Goſpel: hiding themſelves in the wounds of Chriſt crucified, and are relieved. All St. Pauls care was, that when he was ſought for by the juſtice of God, he might be found in Chriſt, not having his own righeouſneſſe,Phil. 3.9. but that which is through the faith of Chriſt.
and as a dove out of the land of Aſſyria,] i. e. out of what countrey ſoever, where they ſhall be ſcattered, I will recollect them by my Goſpel, which is therefore called Gods arm, becauſe thereby he gathereth his Elect into his boſome. Doves flie ſwiftly, Pſal. 55.6. and by flocks, Eſay 60.8. ſo ſhall the Elect to Chriſt, both of Jewes and Gentiles. By the children of the Weſt, may be meant theſe Weſtern Churches, and withall the Northern parts. By Egypt, the whole South. By Aſhur, all the Eaſtern Tract, thoſe large and mighty kingdoms that lie Eaſtward from Judea, even to the Sun-riſing. Thus many ſhall come from Eaſt and Weſt, and ſhall ſit down with Abraham, Iſaac, and …acob in the kingdome of heaven, Mat. 8.11. The molten-Sea ſtood upon twelve Oxen, which looked to all the four quarters of the world: ſo did the twelve gates of the new Jeruſalem, &c.
and I will place them in their houſes,] Not in ſtrong gariſons, but in their ownhouſes; where they ſhall dwell ſecurely under their own vines and fig-trees: for they ſhall have the Goſpel of peace, and the peace of the Goſpel, See 2 Sam 7.10 Or thus, I will place them in their own houſes, that is, in my Church (ſaith Polanus) which hath its houſes and places of receipt among all people the whole world thorowout, where they may ſerve God, without fear, in holineſſe and righteouſneſſe before him all their dayes. Thus the Apoſtles in their travels, where ever they came, found brethren, &c. and having nothing, yet they poſſeſſed all things, 2 Cor. 6.10. True tranquillity and ſound ſecurity is to be found no where but in Chriſt, Mic. 4.4. and 5.5. nor by any but by thoſe that hear him roaring, and calling them to the participation of his grace and peace. Thoſe that hearken to Chriſts Oracles ſhall dwell in his tabernacle.
Verſe 12. Ephraim compoſſeth me about with lies,] They get about me as if they would do me doubty ſervice (Pſal. 76.11. the ſaints are called a people that are round about God: and Pſal 148.14. a people near unto him, and that compaſſeth his altar. See Rev. 4.4.) but all's but counterfeit: a meer impoſture, a loud lie, Pſal. 78.36 whereby they would cozen me of heaven, if they could: putting upon me falſe coyn ſilver'd over a little; and circumventing me, if it lay in their power. But what ſaith Bernard, Sapi…ns nummularius Deus eſt; Nummum fictum non recipiet. God is a wiſe Mint-man: there's no beguiling him with counterfeit coyn. Hypocriſie (that reall lie) is an odious, a complexive evil: for it hath in it, 1. Guile, oppoſite to ſimplicity, as intending to beguile God, which he cannot, and man, which he fain would, and oft doth, to further his worldly and wicked deſignes, as Judas, Herod, Matth. 2.8. Phariſees, Mat. 23.14. 2. Falſhoud, oppoſite to truth; as onelyonly acting religion, playing devotion, compaſſiong God with deceit, as the houſe of Iſrael here, deceiving him not by impotency onelyonly, and in the event; but by impoſture, and ſo in purpoſe; contenting themſelves with a ſhew, with a ſemblance, Luke 8.18. with a form of knowledge, Rom. 2.20. and of godlineſſe, 2 Tim. 3.5. rather …eeming to be good, then ſeeking to be ſo. Theſe are hells free-holders: and other ſinners are ſaid but to have their part with them. There are that thus interpret this Text; Ephraim compaſſeth me, the Prophet preaching mercy, and promiſing good things, they beſet me, and gather cloſe about me, as deſirous of my doctrine: but it is in mendacio, in hat…full hypocryſic (ſee Ezek. 33.31, 32.) and when I croſſe them never ſo little, they craftily conſpire to prejudice my Miniſtery, to aſperſe my perſon, &c. To preach ſaith One, is nothing elſe but to derive the rage of the whole world upon a mans ſelf, to become the But-mark, yea the Center ad quod omnes lineae dolorum tendunt, Meiſner. in loc.to which all the lines of lies and falſehoods do tend.
but Judah yet ruleth with God,] To ſerve God is to rule with him (as Livia ſaid, ſhe ruled her husband Auguſtus, by obeying him) It is the greateſt liberty, Rom. 6.18, 22. 1 Pet. 2.16. Abraham was a prince of God, Jacob prevailed with God, and had power as a Prince, Gen. 32.28. Moſes (as if he had been Chancellour of heaven) over-ruled the buſineſſe, and God is fain to beſpeak his own freedom, Exod. 32.10. Judah alſo is here ſaid to rule with God, to be potent with him; becauſe God was ſincerely ſerved amongſt them, and they held faſt their firſt integrity: the true religion was openly profeſſed, and the true worſhip of God incorruptly maintained in the Temple at Jeruſalem. This made Abijah (though none of the beſt) ſo boldly to boaſt, and he prevailed: ſo that there fell down of Iſrael ſlain four hundred thouſand, 2 Chron. 14.10, 17. and yet the men of Judah that ſlew them, were but four hundred thouſand ina ll, verſe 3. Iſraels Apoſtacy is here aggravated by Judah's integrity: they were not under the temptation of evil example. Judah was the worſe for them, and not they for Judah.
and is faithfull with the Saints.] Or, with the moſt Holy: he keepeth the faith to God, thoſe Holy Ones, the Father, Son, and Holy Spirit (ſo ſome ſence it) as Joſh. 24.19. Prov. 9.10. he is far from thoſe falſe and fraudulent dealings wherewith the ten Tribes ſeek to circumvent and beguile god. Or thus, J…xlah is faithfull with the ſaints of former ages: he holds to his old principles, to the good old way, wherein Abraham and the other Ancients went before him. He is alſo faithfull; with ſuch as are ſanctified, the true prieſts of God, conſecrated to himſelf, and ſet apart for holy uſe: In oppoſition to the ten Tribes, who went after thoſe leaden prieſts made by Ieroboam of the lower ſort of the people, and well fitted to golden deities. Laſtly, he is faithfull with the people of God, thoſe good ſouls that left the ten Tribes and went to Judah, to the true worſhip of God. With theſe Judah was faithfull, courteous, and communicative: embracing and encouraging them all that might be. This was a ſingular commendaton.