Commentary on the Minor Prophets, Commentary 1 · Chapter 12
CHAP. XII.
Verſe 1. EPhraim feedeth on wind,] Slender feeding; unleſſe Ephraim were of the Chamaeleon-kind: quippe nec cor auro ſatiatur nec corpus aura. Wind fills,Eſay 55.10, 2 Cor. 9.10. but feeds not. Ephraim had ſowed the wind, chap. 8.7. but to what profit? Hee that miniſtreth ſeed to the ſower, and bread to the eater, would here, ſurely, neither give bread for food, nor multiply their ſeed ſown, but ſend them to the gods that they had choſen, and to their confederates whom they ſo relied upon, from whom they ſhould reap the whirlwind. (See the Note on chap. 8.7.) Wind, we know, bloweth up ſtorms and tempeſts: ſo doth idolatry and creature-confidence, the tempeſt of Gods wrath that will never be blown over.
and followeth after the Eaſt-wind,] Which if he catch, a great catch he is like to have of it. Eurus eſt ventus urens & exſiccans. The Eaſt-wind is noted in Scripture for pernicious and hurtfull to fruits and herbs, Gen. 41.6. Ezek. 7.10. and 29.17. Hoſ. 13.15 violent it is alſo, and ſpareth not men, Ion. 4.8. The Seventy render it, foreign, a burning blaſt, as they do the former words, Ephraim is an evil ſpirit, by a miſtake of the points. Iob ſpeaketh of ſome that fill their bellies with the Eaſt-wind; they think to do ſo, but it proves otherwiſe: they ſnuff up the wind with the wild-aſſe, but it tumours them onelyonly, and proves peſtilentiall. It is very dangerous for men to follow after their own conceits and counſels. It may be worſe to them upon their death-beds, when they are lanching into the main of Immortality,Euroaquilo. then any rough Eaſt-wind, or then any Euroclydon, that wind mentioned, Acts 27.14.Ʋna eruſque uotuſ que ruunt. Virg. that hath its name from ſtirring up ſtormes, and is by Pliny called Navigantium peſtis, the Mariners miſery. An empty body meeting with tempeſts, will have much ado to bear up. If Ephraim firſt ſeed upon wind, and then fall under the Eaſt-wind, it muſt needs go hard with him. The godly man, who is filled with all the fulneſſe of God, Epheſ. 3.19. ſhall have him for a refuge from the ſtorme, a ſhadow from the heat, when the blaſt of the terrible ones is as a ſtorme againſt the wall, Eſay 25.4. His prayer is that of Ieremy, chap. 17. verſ. 17. Be not thou a terrour unto me, O Lord: thou art my hope in the day of evil. If the wind be not got into the earth, and ſtir not there, ſtorms and tempeſts abroad cannot make an earthquake: no more can afflictions, or death, an heart-quake, where there is peace with God: Such a mans mind immota manet, is as mount Zion which cannot be removed.
He daily increaſeth lies and deſolation,] This being the fruit and conſequent of thoſe; for flagitium & flagellum ſicut acus & filum, ſinne and puniſhment are inſeparable companions, Wo unto them for they have fled from me: deſtruction unto them, becauſe they have tranſgreſſed againſt me, Hoſ. 7.13. See the Note there. To heap up lies, is to haſten deſolation. A falſe witneſſe ſhall not be unpuniſhed: and he that ſpeaketh lies ſhall periſh, Prov. 19.9. They tell us of a threefold lie, i. e. A merry lie, an officious lie, and a pernicious lie. But the truth is, every lie is pernicious: and a man ſhould rather die then lie. He that lieth in jeſt, may go to hell for it in earneſt. Iacob told his father an officious three-foldlie, and ſcarce ever had a merry day after it, Gen. 27.19. God followed him with one ſorrow upon another, to teach him and us, what an evil and a bitter thing it is to cumulate lies, as here, and how it enſnares and enſnarles us.
And they do make a covenant with the Aſſyrian, and oil is carried into Egypt.] that is, all precious and pleaſant ſubstance was carried for a preſent, to make roomth for them. Oil is inſtanted, as the chief ſtaple commodity of the land, (ſee Ezek. 27.17.) and in Egypt very ſcarce: this ſin of theirs in ſeeking to other nations, and relying on the arme of fleſh, is oft reproved and threatned thorowout this Propheſie. See chap. 5.13. & 7.11. & 9.8. & 10.4 & 11.5. To neach Gods Miniſters to continue crying out againſt the prevailing ſinnes of the people, and never give over, till they ſee a reformation wrought amongſt them.Tle. 1.15. The Cretians are alwayes lyars, &c. Rebuke them ſharpely, ſaith the Apoſtle; yea, be inſtant and conſtant, in ſeaſon, and out of ſeaſon, uſing the ſame liberty in beating down ſin, that men do to commit it. Chryſ…ſtom told his heaters at Antioch, that till they left their ſwearing, he would never leave preaching againſt it.
Verſe 2. The Lord hath alſo a controverſie with Judah,] Leſt the Prophet ſhould be thought partiall in the law, Mal. 2.9. (See the Note there) and leſt Ephraim ſhould ſay of Judah, as once Oded did of Iſrael; Are there not with them, even with them alſo, ſinnes againſt the Lord? The Prophet anſwers by way of conceſſion, 2 Chro. 28.10that there were ſo indeed; and that therefore God had a controverſie with them, a litigation, or diſceptation: he was expoſtulating with them by words, and ſome lighter ſtroaks, notwithſtanding he had commended them before, as ruling with God, and retaining his pure worſhip. God would take his time to deal with them too, for their many impieties, and eſpecially for running to Egypt for help, as they did in the dayes of Ahaz, and Zedekiah, ſee Eſay 30.2. and 31.1. but becauſe they were not yet ſo bad as the ten Tribes, nor ſo deſperately wicked,See chap. 4.15. & 5.5, 8, 12, 13, 14. & 6.11. therefore the Lord was yet but pleading with them, he had not paſſed ſentence, he was not reſolved upon their ruine and utter extirpation: as he was for the ten Tribes, thoſe foul Apoſtates and ſhameleſſe covenant-breakers: concerning whom he ſaith, and is ſet upon't, I will puniſh Jacob according to his wayes.] See the like words, chap. 4. verſe 9. with the Note. He calls them Jacob, becauſe they gloried much in him their Progenitour, as did likewiſe the Samaritans that ſucceeded them, Iob. 4.12. So did the Jews in Micah chap. 2.7. But the Prophet Hoſea anſwereth them in effect (as there) by proving a diſparity. O th… that art named the houſe of Iacob, (that wilt needs be named ſo, and therein prideſt thy ſelf) is the Spirit of the Lord …raitned? (ye are not ſurely ſtraitned in him, but in your own bowels,Odloſum & impium dog… An…aptiſtarum. qui idea pueris ba…tiſ. mum negant, quia ſenſu & mente careant. Luther. in loc. foreign. that yee expreſſe Iacob no better, that ye reſemble him no more) Are theſe his doings? was Iacob a man of your practiſes? No: for he left no means unattempted, that hee might attain the bleſſing: he ſtrove for it with his brother in the womb, afterwards with the Angel, againſt whom with much wreſtling and raiſing of duſt, he prevailed, as it followeth in the two next verſes.
Verſe 3. He took his brother by the heel in the womb, to have hindred him if he could, of the firſt-birth-right; ſo deſirous he ſhewed himſelf, ſo ſoon, of that deſireable ſireable priviledge, and the pro…iſes annexed. Whence we may learn (ſaith One) that God taketh care even of unborn babes, that belong to him, and worketh ſtrangely in them ſometimes, as he did in the Baptiſt, Luke 1.44. the child leaped in the womb, by a ſupernaturall motion; he leaped more like a ſuckling at the breſt, as the word ſignifieth, then an unborn Embryo. Mention had been made in the former verſe, of the name of Jacob: here we have the etymon, or reaſon of that name; He took his brother by the heel, or foot-ſole, as if he would have turned up his heels and got to the goal before him. Hence his name was called Iacob, Gen. 25.26. that is, Calcanearius, or Heel-catcher, as if he would have pulled his brother back; or preſage of what he ſhould afterwards do, viz. ſupplant Eſau, and get the preheminence both of birth-right; and bleſſing; Gen. 27.36. and withall a fruit, an inſtance of Gods free grace, in preferring Jacob when he could not yet do any thing that was good) before Eſan, though he were the elder, ſtronger, ſtouter, a manly child, a man already, as his name importeth, one that had every thing more like a man then a babe. See Mal. 1.2. with the Note. And obſerve, that God here upbraideth Iacobs degenerate brood, with his benefits toward him their forefather, whereof they now walked ſo utterly unworthy.
And by his ſtrength,]foreign. By his hard labour, ſay the Seventy… but better, by, or in his ſtrength, that is, by the ſupply of the Spirit of Ieſus Chriſt, Phil. 1.19. and by the power of the Almighty, caſting him down with the one hand, and bearing him up with the other.
He had … with God.] Heb. he played the Prince with God, fortiter & fideliter ſe geſſit, he bore himſelf bravely, and had ſtrength with God. He doth not lie down ſullen and diſcouraged, but wreſtleth with excellent wreſtlings; he held with his hands, when his joynts were out of joynt. He wreſtled in the night, and alone, and when God was leaving him, and upon one leg, and prevailed, as it is in the next verſe. This he did partly by his bodily ſtrength elevated, for he was a very ſtrong man, as appeareth Gen. 29.10. by his rouling the great ſtone from the Wels mouth; but principally by the force of his faith put forth in prayer, which can work wonders.Epheſ. 3.16. Oh, its a ſweet thing indeed to be ſtrengthened with might, by the ſpirit, in the inner man. Orqu… hic home, non eſt omnium! This is the generation of them that ſeek him:Pſal. 24.6. that ſeek thy face, this is Iacob: yea, this is Iſrael, for ſo God knighted him, as it were, in the field for his good ſervice: and new named him, G… 3….28. Neither were the faithfull ever ſince called Abrahamites, or Iſaakites, but Iſraelites; for honours ſake.
Verſe 4. Yea, he had power over the Angel.] that Angel of the Covenant, Mal. 3.1. the Angel of the great Council, as the Seventy render, Eſay 9.6. the Lord Chriſt,foreign who redeemed Jacob from all evil, Gen. 48.16. and is called Elohim in the former verſe… Iacob is reproved for asking his name, an argument of his Majeſtie. God as he ſurmounteth all creatures, and hath no parallel, ſo he ſurpaſſeth all notion, and is above all name.Plutarch. lib. de Iſ…d. & Of…id The Africanes call him Amon, that is Heus, tu, quis et? Our beſt eloquence of him, … an humble filence: Or if we ſay any thing, to ſay as in the next verſe following, Iehovah, God of heaſts, Jehovah is his momoriall.
and prevailed… ] Sept. foreign. He had power, or got the better, Chriſt yeelding himſelf overdome by the prayers of the Patriarch: for the effectuall ſervent prayer of a righteous man availeth much, ſaith St. James: there is a kinde of omnipotency in it, ſaith Luther, of whom alſo that ſaying paſſed amongſt his friends, Iſte vir pot uit, apud De…s qnod vol…it, That man could do what he would with God. The reaſon whereof is given by St. Hierom, in theſe words, Deus ipſe qui nulliscontra ſe viribu…ſuperari poteſt, precibus viucitur, that is God himſelf, who is otherwiſe inſuperable, may be overcome by prayers: provided that men perſevere in prayer as Jacob did,Invictum vincunt vota pre…eſ que Deum. holding out till the morning-light, and growing more reſolute toward the later end then he had been before.
He wept and made ſupplication.] Jacob did. (not the Angel, as Mercer and Druſrus would carry it) His wreſtling was by weeping, and his prevayling by praying.
Verbum, preces, & lachryma,
Miſera arma ſunt Eccleſia.
We read not till this Text, of his weeping for the bleſſing, (no more we do of the earthquake in Hezekiah's dayes, till Amos 1. and Zach. 14.) But this we know, that ardent prayer is a pouring out of the ſoul to God, not without a ſhower of tears, or at leaſt a ſtorm of ſighes. And as muſick upon the water ſounds farther, and more harmoniouſly then upon the land: ſo prayers with tears are more pleaſing to God, and prevalent with him. Chriſt could not but look back to thoſe weeping women that followed him to the croſſe, and comfort them. Tears of compaſſion, and of compunction, when men love and weep, as Mary Magdalen did, are very acceptable to God, who puts them into his bottle as precious. There are tears of another ſort, lachrimae nequitiae, tears of wickedneſſe, expreſſed either by hypocriſie or a deſire of revenge: ſuch were Eſau's tears for the bleſſing too, Gen. 27.38. but he went without it, becauſe a profane hypocrite: he cried out of diſcontent, and threatened his brother Iacob: he complained of his fathers ſtore, (Haſt thou but one bleſſing) of his brothers ſubtilty, (was he not rightly called Iacob?) but not a word of his own wickedneſſe. He roared for the diſquietneſſe of his heart, but he did not, as Iacob, weep and make ſupplication to his Judge,Hithchame…. deploring his own wants, and imploring the ſupplies of his grace, quam unicè expetijt, as the main thing he deſired.
he found him in Bethel,] that is the Lord found Iacob there, Gen. 28.18. but eſpecially, Gen. 35.14. confirming his promiſes to him and all his poſterity.
there he ſpake with us,] who were then in Iacobs loyns, and promiſed that God ſhould be our God: but we have falſified with him, and turned Bethel into Bethaven: abuſing that place to idolatry and calf-worſhip, where we, in our forefathers, had ſo many manifeſtations of divine mercy. Oh better he had never ſpoken with us there. then that we ſhould have ſo ſlighted his promiſes, caſt his words behinde our backs, and wickedly departed from our God. Is this Iacob-like, &c. There hee ſpake with us. What he ſpake with Iacob, he ſpake with us: and wee are to hold our ſelves no leſſe concerned therein then he was. See a like expreſſion. Pſal. 66.6. See likewiſe, R…m. 15.4. and Heb. 13.5. what God ſpake to Ioſhua, chap. 1.5. he ſpake to all Beleevers And that which he ſpake to his afflicted; Pſal. 102. He will regard the prayer of the deſtitute, and not deſpiſe their prayer, that he ſpake to us: for verſe 18. This ſhall be written for the generations to …ome. The Hebrews have a proverb; Quae patribus a ciderunt ſignum ſunt filijs, What things befell the fathers, thoſe were a ſigne to their children: and thence it is, that the deeds of the fathers are oft attributed to the children. Let us labour to ſee our own names written upon every promiſe: and ſecure our intereſt by ſearching for the conditions whereunto the promiſes are annexed; and then put them in ſuit by faithfull prayer, ſaying with David, Remember thy word unto thy ſervant, whereupon thou haſt cauſed me to truſt.
Verſe 5. Even the Lord God of hoſts,] Lo, He it is who promiſed, who ſpake with us at Bethel: even that Jehovah who is himſelf unchangeable and Almighty; whoſe promiſes are eternall, and infallible: who will perform with his hand, what he hath ſpoken with his mouth, to the thouſandth generation of thoſe that return unto him. Concerning Gods name Jehovah, ſee the Note on Mal. 3.6. Concerning his Title, God of Hoſts, ſee the Notes on Mal. 3.17. Doct. 1.
The Lord is his memoriall.] Jehovah is that nomen majeſtativum (as Tertullian hath it) that holy and reverend name of God, whereby he will be known, and remembred,Pſal. 111. Exod. 3.19. which place doth notably illuſtrate this. True it is, that the Jews to countenance their conceit of the ineffability of this name Jehovah, do corrupt that Text: and, for this is my name Legnalam for ever, they read, this is my name Legnalam, to be concealed. Where it is well obſerved by One, how croſſe the ſuperſtition of men is to the will of God. They in a pretended reverence to God, will not ſo much as mention this name; becauſe they ſay, 'tis a name that God ſo much glorieth in: and yet the Text ſaith, this name is Gods memoriall: it is the name by which he would be remembred to all generations, as that which ſetteth forth his glory more then any other Name whatſoever. So that when we would have a holy memoriall of God (and to remember Him,Tam Dei meminiſſe opus eſt quam reſpirare. Nazianzen. is every whit as needfull as to draw breath, ſaith an Ancient) we need no Images or other unwarrantable helps: the meditation of the Name Jehovah, and the import of it, will be of ſingular uſe that way. Papiſts have their pictures, and their memories, as they call them; Idolaters fain to themſelves diverſe repreſentations, and remembrances. Behind the doors alſo and the poſts haſt thou ſet up thy remembrances, Eſay 57.8. where Gods Law ſhould have been written, according to Deut. 6.9. & 11.12. and when as Gods Name ſhould have been remembred, Pſal. 135.13. and Pſal. 102.12.
Verſe 6. Therefore turn thou to thy God,] The premiſes conſidered, Repent: and ſo return to God from whom thou haſt deeply revolted. It is to thy God, to whom thou art exhorted to turn; not to a tyrant, but to a God in covenant: yea it is with thy God (as the Hebrew hath it) with his good help, that thou ſhalt turn.foreign. OnelyOnly cry unto him, Turn us Lord, and we ſhall be turned, draw us, and we will run after thee, &c. Of turning to the Lord, ſee the Note on Zach. 1.3.
Keep mercy and judgement,] Thoſe magnalia legis, thoſe weightier matters of the Law (as our Saviour calleth them, Matth. 23.23.) which Ephraim had made light of, chap. 4.1. He is therefore called upon to evidence the truth of his turning to God, by bringing forth fruits meet for repentance, Matth. 3.8. ſuch as are tantamount, and weigh juſt as much as repentance comes to. Optima & aptiſſima poenitentia eſt nova vita, ſaith Luther; The beſt and righteſt repentance is a new life, univerſall obedience to both Tables of the Law: Mercy and judgement are here put (by a figure) for the duties of the ſecond Table: as conſtant waiting upon God for the duties of the firſt: for the Prophet here obſerveth not the order of nature,Donande. Condonands. but of our knowledge, when he inſtanceth firſt in the ſecond Table, as doth alſo the Prophet Micah, chap. 6.8. Mercy muſt be kept and exerciſed, by 1 Giving, 2 Forgiving: This God prefers before ſacrifice, Hoſ. 6.7. This Chryſoſtom ſaith, is a more glorious work then to raiſe from the dead. And here let thoſe that would keep mercy (and not ſhew it onelyonly ſometimes, when they are in a good mood) ſteep their thoughts in the mercies of God: and ſo ſtrive to be mercifull, as their heavenly Father is, Matth. 6. Judgement alſo muſt be kept, and juſtice done, Eſay 56.1. after the example of God, who is ſaid to exerciſe loving-kindneſſe, but withall judgement, and righteouſneſſe in the earth, Ier. 9.24. Gracious is the Lord, and righteous, yea our God is mercifull, Pſal. 116.5. the mixture of mercy and judgement is very comely: as in publike perſons, Pſal. 101.1. (where we ſee, that Davids ditty was compoſed of diſcords, which made an excellent harmony) ſo in others of all ſorts, Prov. 21.21. who are required to be mercifully juſt, and juſtly mercifull in all their enterdealings: according to that golden rule, given by our Saviour, Luke 6.31. Whatever ye would that men ſhould do unto you, do ye to them likewiſe. This is the ſtandard.
and wait on thy God continually.] Firſt, beleeve Him to be thy God, by a particular individuating faith: and then thou wilt be eaſily drawn to wait upon him, who waiteth to be gracious: or to draw near unto him, (as the Seventy here render it) and come boldly to the throne of grace, Heb 4.16. for as the Ark of the Covenant,foreign. and the Mercy-ſeat, were never ſeparated: to neither is the mercy of God from thoſe that are in covenant with him, and can truely call him Theirs. Hope is compared to a line (the ſame Hebrew word that ſignifieth the one ſignifieth the other) and waiting on God is nothing elſe but Hope and Truſt lengthened, or drawn out. Sure it is that Truſt in God at length will triumph: and all his diſpenſations will appear beautifull in their ſeaſon. Hold out therefore faith and patience. Wait upon the Lord, be of good courage, and he ſhall ſtrengthen thy heart: Wait I ſay upon the Lord. Pſal. 27.14.Ponder that ſweet promiſe, Habak. 2.3. not delivered only, but doubled, and trebled for more ſurety. And then conſider firſt thy diſtance from God in worth, and degree: next thy dependance upon him, thine undone condition, if he deſert thee: and then thou wilt be content to wait upon him continually, to ſtay his leiſure as David did for the kingdom, and as thoſe in Eſther did for deliverance: to ſay with thoſe good ſouls in the Acts, The will of the Lord be done.
Verſe 7. He is a merchant,] Heb. He is Canaan, that is, a meer naturall man, Ezek. 16.3. a money-merchant, who ſo he may have it, careth not how he comes by it: he is more like a Canaanite then a Jacobite. Jacob ſaid, I have enough my brother; but Ephraim is ſick of the plague of unſatisfiableneſſe: and inſtead of keep mercy and judgement, as in the former verſe, he keepeth falſe ballances in his hand, and falſe weights in his bag, Deut. 15.13, 14, 15. Lev. 19.36. Prov. 11.1. and 16.11. and 20.10. See the Notes there, He that hath his hands full of the ballances of deceit, and will not looſe them to take hold of God, will not part with his fat and ſweet (as the Vine and Olive in Iothams Purable) though it be to raigne in heaven, how can it be expected that he ſhould turne to God, or that he ſhould love to be his ſervant, Eſay 56.6?
when hee loveth to oppreſſe.] To get gain, if not by fraud and cunning contrivance, then by force, and by forged cavillation, as Luke 19.9. Sic quaecunque poteſt arte nocere, nocet: And all this he loveth to do: he delights in it; he not onelyonly is pleaſed with it, but pleadeth for it, and oppoſeth with creſt and breſt whatſoever ſtandeth in the way of his own heart; exerciſed with covetouſneſſe, (as S. Peters phraſe is, 2 Pet. 2.14,) which he conſtantly followeth, as the Artificer doth his trade. Let ſuch Canaanites read that flaming text, 1 Theſſ. 4.6. and take heed, leſt while they get all they can, by wrench and wile, leſt while they count all good fiſh that comes to net, they catch at length the Devil and all: leſt they receive no leſſe ſummes of curſes, then of coyn; leſt ſcreech-owls of woe cry aloud, from the beams of their chambers, &c. See the Note on chap. 7.1.
Verſe 8. And Ephraim ſaid, yet I am become rich,] Sed mihi plande domi. I have it howſoever, though I hear ill for it; though the Prophet inveigh againſt my covetouſneſſe, yet I am rich, while he and his companions are poor, and indigent:
yea I have found me out ſubſtance,] An idol, ſo the Vulgar renders it:Epheſ. 5.5. and indeed, every covetous man is an idolater, and performs both outward and inward ſervice to his Mammon of unrighteouſneſſe, to his golden-calf.foreign. Subſtance hee here craekes of, and reſt to his ſoul (as the Seventy render it) in oppoſition happly to the aery notions (as he accounted them) of the Prophets invectives againſt his covetous practiſes, and the terrours of his own conſcience, which he endeavoured to corrupt and bribe: See to like purpoſe, Eſay 57.10. Thou haſt found the life of thy hand, that is, a livelihood by thy labour; therefore thou waſt not grieved: thy heart is hardened, and thou art inſenſible of thy ſin-guiltineſſe; thou ſetteſt the gain againſt the guilt, and then all is hall with thee. Felix ſcelus virtus vocatur; Tul. de divin. lib. 2.Proſperous wickedneſſe is accounted vertue. Leah, becauſe fruitfull, and ſucceſſefull, rejoyced in that whereof ſhe had greater reaſon to repent. So did thoſe Idolaters, Ier. 44.11. Dionyſius, after the ſpoil of an idol-Temple, finding the winds favourable in his Navigation; Lo, ſaid he, how the gods approve of ſacriledge. It is no better that Ephraim here deals with the Almighty: Surely ſaith he, if God diſliked my courſes ſo much as the Prophet would make beleeve,, I ſhould not gather wealth as I do: but the world comes tumbling in upon me, therefore my wayes are good before God. This is an ordinary paralogiſme, whereby wicked worldlings deceive their own ſouls; hardning and heartning themſelves in their ſinfull practiſes, becauſe they outwardly proſper. But a painted face is no ſigne of a good complexion. Seneea could ſay, That it is the greateſt unhappineſſe to proſper in evil.
In all my labours,] ſo he calleth his fraudulent and violent practiſes, as making the beſt of an ill matter.
They ſhall find no iniquity in me.] Though they ſearch as narrowly as Laban did into Jacobs ſtuff: What can they find, or prove by me? Am I not able, either to hide mine ill-dealings, or to defend them? Can they take the advantage of the Law againſt me? Why then ſhould I be thus condemned and cried out of, as I am? Thus the rich man is wiſe in his own conceit, Prov. 28.11. and covetouſneſſe is never without its cloak, 1 Theſſ. 2.5. which yet is too ſhort to cover it from God, who is not mocked with masks, or fed with fained words, whereof the covetous caitiff is ſull, 2 Pet. 2.3. witneſſe Ephraim here, with his pretences, of innocency, In all my labours, that is, mine ill-gotten goods, (the fruit of mine hard and honeſt labour, ſaith he) they ſhall find none iniquity, no crimen ſtellionatus, no craft or cruelty.
That were ſinne.] Piaculum eſſet, that were a foul buſineſſe: farre be it from me to ſtain my trading, or burden my conſcience with any ſuch miſdeed. I would you ſhould know, I am as ſhie of ſinne as another: neither would I be taken tripping for any good. Thus men notoriouſly guilty, may yet give good words, yea largely profeſſe what they are guilty of, to be an abominable thing. And this is a ſure ſigne of a profane and cauterized conſcience, of an heart that being firſt turned into earth and mud, doth afterwards freez and congeal into ſteel and adamant.
Verſe 9. And I that am thy Lord God from the land of Egypt,] This ſeemeth to be interlaced for the comfort of the better ſort, that trembled at the former threatnings: for as in a family, if the dogs be beaten, the children will be apt to cry; ſo is it in Gods houſe. Hence he is carefull to take out the precious from the vile, and telleth them, that he hath not caſt off his people whom he foreknew: but would ſurely obſerve his ancient covenant, made even in the land of Egypt toward his ſpirituall Iſrael
I will yet make them to dwell in tabernacles, &c.] i. e. I will deliver my Church from the ſpiritual Egypt: and make her to paſſe thorow the wilderneſſe of the world,Diod…e. in particular Churches, aſpiring toward the heavenly Canaan: even as my people dwelt in Tents in the wilderneſſe, the remembrance whereof is celebrated in the feaſt of Tabernacles, Lev. 23.43. See Zach. 14.16. with the Note.
Verſe 10. I have alſo ſpoken by the Prophets,] And not ſuffered you to walk in your own wayes,Eſay 30.20. as did all other Nations, Acts 14.16. The Miniſtery is a ſingular mercy, however now vilipended.
and I have multiplied viſions,] whereby I have diſcovered thy preſent ſins, and imminent dangers, though thou haſt ſaid, They ſhall finde none iniquity in me, &c. The wit of Mammoniſts will better ſerve them to palliate and plead for their dilectum delictum, their beloved ſinne, then their pride will ſuffer them once to confeſſe and forſake it, though never ſo plainly and plentifully ſet forth unto them.
and uſed ſimilitudes by the miniſtery of the Prophets,] Heb. by the hand, which is the inſtrument of inſtruments,foreign. ſaith the Philoſopher: ſo is the miniſtery of the word, for the good of ſouls. It is called a hand, becauſe it ſets upon mens ſouls with the ſtrength of God, and a certain vehemency. Did not my word lay hold upon your fathers? Zach. 1.6. See the Note there. It is ſaid, Luke 5.17. that as Chriſt was teaching, the power of the Lord was preſent, &c. The Goſpel of Chriſt is the power of God, Rom. 1.16. It is his mighty arm, Eſay 53.1. Now it was ordinary with the Prophets to uſe ſimilitudes, as Eſay 5.2. Ezek. 16.3. which is an excellent way of preaching and prevailing: as that which doth noth notably illuſtrate the truth, and inſinuate into mens affections. Galeatius Carac…olus, an Italian Marqueſſe, and Nephew to Pope Paul the fi…t, was converted by Peter Martyr reading on 1 Corinth. and uſing an apt ſimilitude. Miniſters muſt turn themſelves into all formes and ſhapes, both of ſpirit and of ſpeech for the reaching of their hearers hearts; they muſt come unto them in the moſt woing, winning, and convincing way that may be. OnelyOnly in uſing of Similies, they muſt, 1. Bring them from things known and familiar, things that their hearers are moſt acquainted with, and accuſtomed to. Thus the Prophets draw compariſons from fiſhes to the Egyptians, vineyards to the Jews, droves of cattle to the Arabians, trade and traffique to the Egyptians. And thus that great Apoſtle, 1 Cor. 9 24. fetcheth Similies from runners, and wreſtlers, exerciſes that they were well acquainted with in the Iſthmian Games, inſtituted by Theſus, not far from their city. 2. Similies muſt be very naturall, plain, and proper. 3. They muſt not be too far urged: we muſt not witwanton it in uſing them: and let it be remembred, that though they much illuſtrate a truth, yet Theologia parabolica nihil probat. There are …nterpreters of good note, that read this whole verſe in the future tenſe; and make a continuation of that promiſe in the verſe afore. I will ſpeak by the Prophets, ſc. in the dayes of the Goſpel, when great was the company of thoſe that publiſhed it, Pſal. 68.11. I will multiply viſions: See this fulfilled, Acts 2.17. with Joel 2.28. I will uſe ſimilitudes, teach in parables, and illuſtrate therewith grave ſentences and doctrines, as Chriſt and his Apoſtles did, and as the beſt Preachers ſtill do, that they may thereby ſet forth things to the life, and make them as plain, as if written with the Sunbeams.
Verſe 11. Is there iniquity in Gilead?] What in Gilead, a city of Prieſts? (See chap. 6. ver. 8. with the Note) yea Gilead is a city of thoſe that work iniquity, a very Poneropolis, a place of naughty-packs, chap. 4.15. Now there is not a worſe creature on earth, then a wicked Prieſt, nor a worſe place then a wicked Gilead The Hebrew hath it thus, Is Gilead iniquity? Or as Luther, Druſius, and others,foreign certè verè, profectè. Surely it is ſo. Confer Mich. 1.5. Gregory Nazianzen reports of Athens, that it was the plaguieſt place in the world for ſuperſtition. Our Univerſities were ſo in times of Popery, and began to be ſo again, a few years ſince. Revera Gilead eſt iniquitas, profectò vanitas ſunt, they were grown ſo incorrigibly flagitious, that they ſeemed to be as it were, transformed into ſinnes image. Some render the Text thus; Is there iniquity in Gilead? Are they onelyonly vanity in Gilgal? They ſacrifice, bullocks, &c. and ſet this ſence upon it. What? think you the men of Gilead, thoſe beyond the river of Jordan, whom Tiglath Pileſen poyled and l…d captives, that they onelyonly were guilty of idolatry, and you not, becauſe you remain at home, untouched of the Aſſyrian? Nay, ſaith He, the very entrance into the Countrey,Jun. & Trem. Gilgal it ſelf, ſo aboundeth with idolatry, that it is not to be doubted, but in the reſt of the parts of the kingdome, their altars are as thick as furrows in the field, that is to ſay, innumerable. Some think this laſt clauſe, their altars are as heaps in the furrows of the field (or of my fields, whereof I am chief Lord,Sadai. and wherein he ſhould have ſerved me, and not idols) hath reference to ſome ſuperſtitious way of theirs, of ſeeking God, by erecting altars in the furrows, for the fructifying of their fields… the Heathen did ſo to their Dij Terminales: and the Papiſts ſtill do ſo in their ſolemn Proceſſions, erecting croſſes and crucifixes in the bounds of their fields, and thereby thinking to get a bleſſing on their corn and paſtures. Turnovius, noteth here, that God in the old Teſtament would therefore have but one Altar, whereon to offer ſacrifice, and that to be at Jeruſalem onelyonly, to teach them that Chriſt, the Anti-type of all their ſacrifices, ſhould once be offered up upon the altar of his Croſſe, a propitiation for their ſinnes, Heb. chap. 9. & 10. This Altar he alſo appointed to be in the Temple, that the ſacrificers might beleeve the gracious preſence of God with them, and might worſhip him in ſpirit and in truth.
Verſe 12. And Jacob fled into the countrey of Syria,] Iacob, in whom ye glory, was a poor forlorne fugitive, glad to runne for his life, and to take hard on for his livelyhood, Gen. 28. & 29. This they were bound by the Law to make confeſſion of ever when they offered their basket of firſt fruits, and to ſay, A Syrian ready to periſh was my father, &c. Deut. 26.5. that, conſidering the meanneſſe of their original, they might not boaſt of their anceſtry; but magnifie, Gods, free-grace in their preſent enjoyments; and ſay as that noble Athenian General Aphicrates did, in the middeſt of all his triumphs, foreign from how great baſeneſſe and miſery, to what great bleſſedneſſe and glory are we exalted? King Agathocles, would be ſerved in earthen veſſels, to mind him of his father, who was a poor potter. Willigis Arch biſhop of Ments, Anno 1011. being a Wheel-wrights ſonne, hang'd wheels, and wheel-wrights-tools round about his bed-chamber, and under-wrot in Capitall Letters, Willigis, Willigis recole unde veneris, Remember thine Originall.Buch…l…er: How low and mean were we of this Nanion at firſt? Brith ſignifieth blew-coloured, ſc. with woad; Hence our name Britains: This was their fine clothing: their food was barks of trees and roots. Holi…ſh…d ſaith, chat ſome old men he knew, who told of times in England, that if the good-man of the houſe had a matris, or a flock-bed, and a ſack of chaffe to reſt his head on, he thonght himſelf as well lodg'd, as the Lord of the Town: for ordinarily, they lay upon ſtraw-pallets covered with canvaſe, and a round log under them heads inſtead of a bolſter they ſaid, pillows were fit onelyonly for women in child-bed and in a good farmers houſe, it was rare to find four pieces of Pewter: and it was accounted a great matter that a farmer ſhould ſhew five ſhillings, or a noble together in ſilver, &c. There are that render the Text thus: Thither fled Jacob nut of the countrey of Syri…, after Iſrael had ſerved for a wife, and for a wife had kept ſheep.
Verſe 13. Hither alſo by a Prophee did Jehovah, bring up Iſrailent of Egypt, &c.] that is, Gilead ſerved as a ſanctuary unto Jacob, when be fled from Laban, In Gilgal alſo God by Joſhuah renewed his Covenant with your fathers after he had brought them out of Egypt, by the hand of Moſes and Aaron. A horrible thing therefore it is, if well conſidered, that theſe two places ſhould now he ſo impured with idolatry; and become the nut…s of evil, which heretofore were the means of ſo great comfort to Gods people. Thus Junius, P…lanus, and others. A witty interpretation, but ſomewhat forced.
And Iſrael ſerved for a wife,] He had nothing to endow her with, he would therefore earn her with his hard labour: wherein he ſhewed ſingular humility, patience, meekneſſe, waiting upon Gods providence: none of all which graces were found in his degenerate poſterity, who yet prided themſelves in their father Iacob.
And for a wife he kept ſheep.] q. d. Jacob, that he might obey his father, was content to ſerve his Uncle; and to ſuffer a great deal of wrong from him: but ye refuſe to ſerve me though a liberall Lord, a bountifull Benefactour. He held cloſe to me in that hard ſervice: but you abuſing your liberty, enſlave your ſelves to falſe gods. He in his miſery kept his confidence of the bleſſing: but you in your proſperity, caſt it clean away, &c. Luther upon this Text ſpeaketh much about the bleſſing of a good wife,…um qua perpetu… rixan. dum. (a commodity that cannot be too dear bought) and the plague of a ſcold that is alwayes rayling and wrangling. The Heathen well ſaith, that every man when he marrieth, bringeth either a good, or an evil ſpirit into his houſe; and ſo maketh it either an heaven or an hell. Parcus well obſerveth here, the great uſe of Hiſtories and holy examples, according to Rom. 15.4. Plato thinks that Hiſtoria comes foreign,In Cratyle. of ſtopping the flux of errours and enormities.
Verſe 13. And by a Prophet the Lord brought Iſrael out of Egypt,] By Moſes that Prophet, by an excellencie: as Ariſtotle is called the Philoſopher, Tully the Oratour, Paul the Apoſtle, Calvin, the moſt learned Interpreter, &c. Moſes was a famous Prophet indeed, and a Type of Chriſt. Confer Deut. 18.15, 18. and 34.10, 11, 12. Acts 3.22. and 7.35, 36, 37, 38. Theodoret calleth him the great Ocean of Divinity. foreign.Bellarmin, Gods ſpeciall favorite, then whom Antiquity had nihil ſapientius, ſanctius, mitius, none more wiſe, meek, and holy: Indeed, titles of honour are not worthy of him. Howbeit he was but a mean man at firſt, Exod. 4.30. he took his wife and his ſonne and ſet them upon an aſſe; that was the beſt, and the onelyonly beaſt that he had, for ought we read. It was not very likely that ſo poor a Prophet ſhould do ſo great a deed. But God loves to help his people with a little help, Dan. 11.34. that through weaker means, his greater ſtrength may appear. His end here may ſeem to be the ſame as before, in ſetting forth Jacobs meanneſſe, to take down the haughtineſſe of the people, proud of their Founders and forefathers. A Prophet he is purpoſely called, and his name concealed, 1. To ſhew, that the work was done not by might nor by power, but by Gods Spirit; Zech. 4.6. 2. To ſhew what God will do for his people by the prayers and for the ſake of his Prophets, when they are moſt ſhiftleſſe and hopeleſſe. 3. To let this unworthy people ſee how much God and done for them once by a Prophet, how little ſoever now they ſet by ſuch. This is Cyrus obſervation.
Verſe 14.Excuſſerunt ex ſu…viſſim… pectore meo ſuevitatem. Ephraim hath provoked him to anger, moſt bitterly,] Heb. with bitterneſſes, or unto bitter diſpleaſure, or with bitter things, that is, ſinnes that imbitter Gods Spirit and put thunder-bolts into his hands. As a Bee ſtings not till provoked, ſo neither doth God puniſh, till there be no remedy, 2 Chron. 36.16. If Ephraim will provoke him to anger,foreign. (which he will not dare to do to his land-lord) if he will put it to the triall, whether God can be angry, as thoſe did, Heb. 3.9. he ſhall know the power of his wrath, Pſal. 90.11. he ſhall feel, to his ſorrow, that it is an evil thing and bitter, that he hath forſaken the Lord, and that his fear is not in them, Jer. 2.19. there will be bitterneſſe in the end, Principium dulce eſt, ſed finis amoris amarus, Am…r amaror. Luſt is a lie, as Amnon proved. Her end is bitter as wormwood, though her lips drop as an honey-combe, ſaith Solomon of ſinfull pleaſure, Prov. 5.3. It is like Jonathans honey, or Eſau's pottage, or Iudas his thirty pence, which he would gladly have been rid of, but could not. Thoſe that provoke God ſhall one day hear, Do ye provoke me to anger? Are ye ſtronger then I? they ſhall be taught to meddle with their match, and not to contend with him that is mightier then they, Eccleſ. 6.10. they ſhall cry out in the bitterneſſe of their ſouls, as Lam. 3.15. He hath filled me with bitterneſſes, he hath made me drunk with wormwood. And God ſhall reply, as Jer. 4.18. Thy way and thy doings have procured theſe things unto thee: and this is thy wickedneſſe, becauſe it is bitter.
therefore ſhall he leave his blood upon him,] God ſhall bring upon him deſerved deſtruction; he ſhall bring him into the fire, and leave him there, Ezek. 22.20. the guilt of his ſinne ſhall remain upon his ſoul, and then puniſhment cannot bee far off. See Ezek 24.7, 8. with chap. 18.13. Joſh. 2.19. Or, the enemy ſhall leave him all bloody.
and his reproach ſhall his Lord return unto him.] His Lord, not the Aſſyrian, as ſome ſence it, but his Liege Lord (whom he hath reproached, by changing his glory into the ſimilitude of a calf, and other corruptible things) ſhall cry quittance with him, as verſe 2. caſt utter contempt upon him, according to 1 Sam. 2.30.Rom. 1.23. and make him know that he is his Lord.