Commentary on the Minor Prophets, Commentary 1 · Chapter 14
CHAP. XIV.
Verſe 1. OIſrael, return unto the Lord,] Ʋſque ad Dominum, as far as to the Lord: give not the half but the whole turn; and take it for a mercy that you are yet called upon to return, and may be received: that yet there is hope in Iſrael concerning this thing. All the former part of the Propheſie had been (moſt-what) Comminatory: this laſt Chapter is wholly Conſolatory: the Sun of righteouſneſſe loves not to ſet in a cloud.Ezr. 10.2.
return unto the Lord thy God;] He is yet thy God: no ſuch argument for our turning to God as his turning to us, Zach. 1.3. See the Note there Tantùm velis & Deus tibi praeoccurret. If ye be willing and obedient, ye ſhall eat, &c. The Fathers plenty brought home the Prodigall: he had but a purpoſe to return, and his father met him, Eſay 65.24. See Joel 2.12, 13. Eſay 55.6, 7. Jer. 31.18. Hoſ. 3.5. Acts 2.38. This is the uſe we ſhould make of mercy. Say not, He is my God, therefore I may preſume upon him: but, He is mine, therefore I muſt return unto him: Argue from mercy to duty, and not to liberty, for that's the Devils Logick, which the Apoſtle holds unreaſonable, yea to a good heart impoſſible, Rom. 6.1, 2. His mercy is bounded with his truth, with which it therefore goes commonly coupled in Scripture. It is a ſanctuary for the penitent; but not for the preſumptuous.
for thou haſt fallen by thine iniquity.] i. e. Conſumption is decreed, yet a remnant reſerved, Eſay 10.22, 23. Thou haſt fallen into great calamity, and that by thine iniquity, which puts a ſting into thy miſery. This it is fit thou ſhouldſt be ſenſible of: for conviction is the firſt ſtep to converſion. But if thou art fallen, wilt thou there lie and not riſe again by repentance, and return to him that ſmiteth thee? wilt thou not ſubmit to his juſtice, and implore his mercy? Here then is another motive to converſion; as indeed this verſe abounds with arguments to that purpoſe, as Pareus well obſerveth. Firſt, thou art Iſrael, a Prince of God, who hath greatly graced thee above all people: Return to him therefore. 2 Thou haſt run away from him by thine iniquity: ad turned upon him the back, and not the face: Return therefore. 3. He is Iehovah, the Authour of thy being, and well-being. 4 He is God, to whom thou muſt either turn, or burn for ever: aut poenitendum, aut pereundum: he can fetch in his rebels. 5 He is thy God in covenant with thee, and will accept of pence for pounds, deſires for deeds, ſincerity for perfection. 6 Thou haſt fallen by thine iniquity: and yet wilt fall further, and never riſe again, as Am. 8.14. if thou ſtop not, ſtep not back by repentance, and ſtir up thy ſelf to take hold of God.
Verſe 2. Take with you words, and turn to the Lord,] Confeſſe your ſins, beg pardon, and promiſe amendment. Sue to God to give you thoſe words that he bids you Take: go to him in his own words, put his promiſes in ſuit: crave the help of his holy Spirit, without which what can we do, Rom. 8.26. Say to God as Job 37.19. Teach us what we ſhall ſay unto thee: for we cannot order our words, by reaſon of darkneſſe. David promiſeth not onelyonly to pray, but to marſhall up his prayers, to put them in good array, ſo the word ſignifieth, Pſal. 5.3. In the morning will I direct my prayer, order it in the beſt manner: his words ſhould be, nec lecta, nec neglecta, neither curious, nor careleſſe, but ſuch as are humble, earneſt, and direct to the point, avoiding vain babblings. Here's a form preſcribed in the Text (forms of prayer therefore are not ſo unlawfull, as ſome conceive them) words put into their mouthes (as the phraſe is 2 Sam. 14.3.) that they might not miſſe. Men muſt as well look to their words, as to their feet, when they come before God: and ſee that their affections in prayer be not without anſwerable expreſſions. Take with you ſuch words, as may teſtifie that ye turn heartily to the Lord, and not from the teeth outward, as they in the Pſalmiſt, Pſal. 78.36, 37. Turn before ye begin to pray: for God heareth not ſinners; ſith their incenſe ſmels of the hand that offereth it, Eſay 1.
Say unto him,] Mentally and vocally: with ſpirit and ſpeech. True it is, that prayer is not the labour of the lips, but the travell of the heart: and God hath promiſed to anſwer his people before they call, Eſay 65.24. By calling upon his Name, we neither inform him of what he knoweth not; nor move him to ſhew us more mercy then he intendeth. But yet prayers are neceſſary, as means which God will have uſed, that we may receive what he of free mercy giveth. Beſides, it prepareth us holily to enjoy the things received; and makes us ready, either to wait for them, or to want them: and to be content that he may be glorified, though we be not gratified. And although God knoweth our thoughts, and underſtands the mind of the ſpirit, as being the ſearcher of hearts, Rom. 8.27. yet he calls for the calves of our lips, the ſervice of our tongues, Jam. 3.9. guiding them now and then in a wonderfull manner, farre beyond all naturall apprehenſion: and ſtrangely enabling his praying ſervants, who do alſo finde no ſmall benefit by this practiſe of pouring out their hearts before him, both for the preventing of diſtractions, and kindling affections, and diſcerning their profiting in holy diſires: for the more worthy effect followeth, where more fervent affection went before.
Take away all iniquity,] Few words, but full of matter: O quam multa, quam paucis! What a ſhort, but pithy prayer is this! Such was that of the Publican,Gic. de Bruti epiſtola. Luke 18.13. that of our Saviour in his agony, when yet he is ſaid to pray more fervently: that alſo which he taught us to pray, Mat. 6.7, 8, &c. ſet in flat oppoſition to Paganiſh battologies. This in the Text is not much unlike that perfect pattern: for here they are taught to beg, Ʋt auferantur ſua maleficia, conferantur Dei beneficia: Take away all evil, and give good: and then to reſtipulate thanks. So will we render, &c. Take away from us, as an unſupportable burden, ſuch as we cannot ſtand under, All iniquity, ſtain and ſting, crime and curſe, power and puniſhment, that there be no after reckonings: croſſe out the black lines of our ſinnes, with the red lines of thy Sons blood, that Lamb of God, that taketh away the ſinnes of the world by this Merit and Spirit, by his Value and Vertue; that true ſcape-goat,Joh. 1.29. Heb. 9.28. that carrieth the ſins of his people into the wilderneſſe.
and receive us graciouſly,] Heb. Receive good, that is, (as ſome interpret it) Accept, out of thy fatherly favour, the true witneſſes and effects of our thorow converſion: But better they that thus ſence it, Take good, to wit, to beſtow upon us, as Pſal. 68.19. with Epheſ. 4.8. And it is not improbable (ſaith a Reverend Writer) that the Prophet here ſecretly leadeth us to Chriſt the Mediatour, who firſt receiveth gifts from his Father, and then poureth them forth upon his Church, Act. 2.23.D. Reyn. in loc.
So will we render the calves of our lips,] Thy benefits ſhall not be caſt away upon unthankfull perſons: but we will preſent unto thee a ſacrifice that will pleaſe thee better then an oxe or bullock, that hath horns and hoofs, Pſal. 69.31. This cannot be done but by a ſound Convert: for the Lepers lips muſt be covered according to the Law: and the ſacrifice of the wicked is abomination to the Lord. To the wicked God ſaith, What haſt thou to do to take my Name into thy mouth, &c. hee liketh not a good motion from an ill mouth, as that State in the Story: The lip of excellency becommeth not a fool, (Prov. 17.7.) no more then lying doth a worthy man, that is renowned for his wiſdom. It well becommeth the Saints to be thankfull, to cover Gods Altar with the calves of their lips. This expreſſion implieth (ſaith One) That Gods people ſhould not offer their thankfulneſſe to God of that which coſt them nothing; but bring, 1. A calf, do ſomething to further Gods worſhip, or relieve the neceſſities of others. 2. It muſt be a dead calf, that is, it muſt proceed from humble and mortified mindes. 3. A ſacrificed calf: where is required, 1 An Altar, our praiſes muſt be tendred in the mediation of Chriſt. 2 Fire, for the bare throwing out of words, though in the name of Chriſt, will not ſerve without feeling, ardency, and zeal. 3 We muſt lay our hands on the head of the calf; that is, in all humility, confeſſe our unworthineſſe of the bleſſings we give thanks for, as being leſſe then the leaſt, Gen. 32.10.
Verſe 3. Aſhur ſhall not ſave us, &c.] q. d. He cannot if he would: he ſhall not, if he could. The two great ſinnes of this people were Creature-confidence, and Idolatry: both theſe they do here abrenounce and abandon. The beſt repentance, ſaith Luther, is a reformed life. It is true ſay they, we have gone to the Aſſyrian, (wherein we have dealt as the ſilly bird flying to the ſnare, or as fiſhes, which to avoyd the powle wherewith the water is troubled, ſwim into the net.) We have taken our horſes inſtead of our prayers, and gone about to finde out good. We have been ſo fooliſh, as to think that dumb Idols, that cannot help themſelves, ſhould help us. But now we are otherwiſe reſolved, experientiâ edocti & poenitentiâ ducti: we finde at length (that which we ſhould have beleeved ſooner, without trying concluſions) that men of high degree are but a lie, that horſes are but a vanity, that an Idol is nothing, and can give nothing. That power belongeth unto thee, none elſe can do it: that mercy belongeth unto thee, none elſe will do it: therefore ſince in thee onelyonly, the fatherleſſe, that is, the friendleſſe and ſhiftleſſe finde mercy, O be thou pleaſed to do us good.
For in thee the fatherleſſe findeth mercy.] The poor pupil, the forlorne orphan, that's left to the wide world, and loſt in himſelf, cries out, Lord, I am hell, but thou art heaven, Miſeria res digna miſericordiâ. Ruperti Imp. ſymb.&c. I am an abject, oh make me an object of thy pity, Jer. 39.17. Becauſe they call thee an outcaſt, ſaying, This is Zion, whom no man ſeeketh after, therefore I will reſtore health unto thee, &c. The proud Aſſyrian, and other enemies, would be apt to inſult over Iſrael: as afterwards Cicero did: The Jewiſh Nation, ſaith he, ſhew how God regards them, that have been ſo oft overcome by Pompey, Craſſus, &c. But let Gods people be but fatherleſſe enough, let them withdraw their confidence from men and means, and caſt it wholly upon God, making him their Tutour and Protectour, and they ſhall be both preſerved, and provided for. Deo confiſi nunquam confuſi. I will not leave you orphans, ſaith Chriſt, Job. 16. Hence the Church reſteth on God, in the fail of other comforts, Pſal. 10.14, 17, 18. Pſal. 27.10. Hab. 3.17. Pſal. 102.13. The prayer of the deſtitute he regards. The Hebrew word ſignifies a poor worthleſſe ſhrub in the wilderneſſe, trod upon by beaſts, unregarded.
Verſe 4. I will heal their back-ſlidings,] Relapſes, we know, are dangerous: and Apoſtaſie little leſſe then incurable, 2 Pet. 2.20, 21. Heb. 6.6. Biſhop Latimer, in a ſermon afore King Edw. 6. tells of one notorious back-ſlider that repented: but beware of this ſinne, ſaith he, for I have known no more but one that did ſo. To fall forward is nothing ſo dangerous, as to fall backward with old Eli. Hence Paul ſo thundreth againſt the Galathians, and Peter againſt apoſtatizing Libertines, 2 Epiſt. 2.22.Omnipotenti medico nullus inſanabilis occurrit morbus Iſidor. But if Jehovah the Phyſitian, (as he is called, Exod. 15.26.) undertake the cure, and ſay, I will heal their back-ſlidings, what can hinder? Chriſt in the Goſpel, cured the moſt deſperate diſeaſes: ſuch as all the Phyſicians in the countrey might have caſt their caps at, Matt. 4.23, 24. and 8.16. He refuſed none that came to him, Matt. 12.15. no not his enemies, as Malchus. Will he then reject his Ephraim, a child, bemoaning himſelf, though not a pleaſant childe, a towardly ſonne, Jer. 31.18, 20. a back-ſlider indeed, but ſuch an one, as crieth now, that God bindeth him, Job 36.13. No ſooner doth God cry, Return ye back-ſliding children, and I will heal your back-ſlidings, I will love you freely: but Ephraim, melted with ſuch a love, replieth, Behold we come unto thee, for thou art the Lord our God, Ier. 3.22. O moſt happy compliance! See the like, Zach. 13.9. with the Note there. They ſhall return even to the Lord (from whom they had deeply revolted) and he ſhall be intreated of them, and ſhall heal them, Eſay 19.22. They had beg'd of him to take away all iniquity, verſe 2. And He here (in anſwer) promiſeth to heal their back-ſlidings, that compound of all iniquities, that fallingſickneſſe, that oft hales hell at the heels of it, Heb. 10.38.
I will love them freely:] Ephraim might remember, and Satan would be ſure to ſuggeſt, that the Prophet had ſaid before, Ephraim is ſmitten, or wounded, My God will caſt them away, or hate them. Mine anger is kindled againſt them, Chap. 8.5. and 9.16, 17. Here therefore, upon their repentance, all this is graciouſly taken off in one breath, and Satan ſilenced. Be it that they are back-ſliden, and ſore wounded by their fall; I will heal their back-ſlidings, and make their broken bones to rejoyce. Be it that there is nothing at all in them that is laudable, or love-worthy, yet I will love them freely, ex mero motu, of mine own free, abſolute, and independent grace, and favour, out of pure and unexcited love, without any the leaſt reſpect to their merit, which is nothing better then hell. Be it that they have bitterly provoked me to anger, and (as angry people uſe to do) I have both threatened them, and puniſhed them: yet now mine anger is turned away from them.] I am fully reconciled unto them in Chriſt, will clear up my countenance toward them, and remove mine heavy judgements from them. Gods favour is no empty favour. It is not like the Winter-Sun, that caſts a goodly countenance when it ſhineth, but gives little heat or comfort. If he love a man freely, and out of the good-pleaſure of his will, cum ſpontaneitate (as he doth all His,foreign. Epheſ. 2.8. making them accepted in the Beloved, Epheſ. 1.6.) ſuch a man may promiſe himſelf all the bleſſings of this and a better life. Excellent is that of Bernard; Qui miſit vnigenitum, immiſit ſpiritum, promiſit vultum, &c. Bern. de Temp. Aug. Confeſ. lib. 5. c. 8. Pſal. 20.4.He that ſent his Son for thee, poured his Spirit into thee, promiſed to clear up his countenance upon thee, quid tandem tibi negaturus eſt? What can he deny thee? He that inviteth thee to feed upon the fatted-calf, will not onelyonly take away all iniquity, but give good. That was the ſecond Petition they preferred, and they have it anſwered in the next verſe, ad cardinem deſiderij God not onelyonly grants their prayer, but fulfills their counſell.
Verſe 5. I will be as the dew unto Iſrael,] I will give good in abundance: and and this is ſweetly ſet forth in a ſeven-fold Metaphor, all anſwering to the name of Ephraim, (which ſignifieth fruitfull) and to the ancient promiſes made unto him: and all again oppoſite to the many contrary curſes, threatned in the former parts of the Propheſie, under Metaphors of a contrary importance, as Pareus and (out of him) Tarnouius have well obſerved. As Firſt, of ſolid and fruit-cauſing dew, in oppoſition to that vaniſhing and barren dew, chap. 6.4. and 13.3. Secondly, of the flouriſhing lilly, contrary to thoſe nettles, thorns, and thiſtles, chap. 9.16. and 10.8. Thirdly, of the well-rooted and durable trees of Libanus, contrary to dry-roots, chap. 9.16. Fourthly, of ſpreading and growing branches, inſtead of branches conſumed, chap. 11.6. and 9.16. and 10.8. Fiftly, of trees yeelding pleaſant ſhade and repoſe, contrary to chap. 9.3, 6. Sixtly, of corn to fatisfie hunger, contrary to chap. 8.7. Laſtly, of a Vine bringing forth excellent wine,Adricom. Brocard. Hierom. contrary to chap. 9.16. and 10.1. And all theſe fruits, the fruits of Lebanon, a moſt ſertile mountain, the valleys whereof were moſt rich grounds for paſture, corn, and vineyards.
as the dew unto Iſrael, he ſhall bloſſom as the lilly,] Quot verba tot lumina imo flumina orationis. This Prophet aboundeth with ſimilitudes, as is before noted, (See chap. 12.10. with the Note there.) He beginneth here with a Simile drawn from the dew of heaven; a mercy very much ſet by, in thoſe hotter countreys eſpecially, where from May to October they had no rain. The Chaldee Paraphraſe, and Hebrew Doctours, underſtand this Text concerning Chriſt, and his benefits.Pſal. 73.1. Gal. 6.16. Epheſ. 1.3. Truely, He is good to Iſrael, to the pure in heart. Peace and mercy, ſanctity and ſafety, all ſpirituall benedictions in heavenly things in Chriſt, ſhall be upon the Iſrael of God. What the dew is to the herbs, fields, fruits, that is Chriſt to his Iſrael. 1. The dew comes when the air is clear: ſo doth Chriſt by his bleſſing,Ariſtot. lib. 1. meteor. cap. 10. Plin lib. 2. cap. 60. & lib. 18. cap. 29. when the light of his countenance is lift up upon us. 2. As the dew refreſheth, and cheriſheth the dry and fady fields, (hence it is called the dew of herbs, Eſay 26.19. which thereby recover life and beauty) ſo doth Chriſt our hearts, ſcorcht with the ſenſe of ſinne, and fear of wrath. 3. As the dew allayeth great heats, and moiſteneth, and mollifieth the earth, that it may fructifie: ſo Chriſt cooleth the Devils fiery darts, and filleth his people with the fruits of righteouſneſſe. He is unto them as a cloud of dew in the heat of harveſt, Eſay 18.4 and maketh their ſouls as ſo many watered gardens, Jer. 31.12. 4. As the dew falls in a narrow compaſſe, without noiſe, and is felt onelyonly by thoſe (in the force of it) on whom it deſcends: ſo the grace of Chriſt watereth his faithfull onelyonly; ſecretly and ſweetly inſinuating into their hearts: the ſtranger medleth not with their comforts. See Joh. 14.17. The cock on the dunghill knows them not.
he ſhall grow as the lilly.] which hath its name in the Hebrew, from its ſix leaves, and ſerves here, and elſewhere to ſet forth the great comelineſſe,Cant. 2.1. foreign. ſweet odour and true humility of the Church: for the lilly groweth in vallies (as Theophylact upon this Text noteth) ſweet it is but not great, and the more it bloſſometh, the more it ſhooteth upwards: to teach us heavenly-mindedneſſe. It is alſo of a perfect whiteneſſe, to mind us of innocency. Her Nazarites were purer then ſnow, whiter then milk,Lib. 21. cap. 5. Lam. 4.7. Laſtly, Lilio nihil eſt foecundius, ſaith Pliny, nothing is more fruitfull then the lillie, Et lachrymâ ſuâ ſeritur, ſaith the ſame Authour, it is ſown in its own tears. Weeping Chriſtians grow amain, &c.
and caſt forth his roots as Lebanon.] i. e. As the Cedars of Lebanon, as the Chaldee Paraphraſt interpreteth it: or as the frankincenſe-tree, which taketh very deep rooting, ſo Cyril ſenceth it. The lilly (with its ſix white leaves, and ſeven golden-coloured grains within it) ſoon fadeth, and loſeth both beauty and ſweetneſſe:Rom. 6.10. but ſo doth not Chriſt and his People. He can as well die at the right hand of his Father, as in the hearts of his Elect, where he dwels by faith: whereby they are rooted and grounded in love, ſtrengthened with might, by his Spirit in the inner man, Epheſ. 3.16, 17.ſo that the gates of hell cannot prevail againſt them. Immo…a manet, is the Churches Motto; Nec fluctu, nec flatu movetur, which is the Venetian Motto. They that truſt in the Lord ſhall be as Mount Zion, which cannot be removed, but abideth for ever, Pſal. 125. Winds and ſtorms move neither Libanus, nor the well-rooted Cedars thereof: which the more they are aſſaulted, the better they are rooted So fareth it with the Saints. Plato compareth man to a tree inverted. The Scripture oft compareth a good man to a tree planted by the rivers of waters, that taketh root downward, and beareth fruit upward, 2 King. 19.30.
—quae quantum vertice ad auras,Virg. Aeneid. lib. 4.
Aethereas, tantum radice ad tartara tendit.
Let us caſt forth our roots as Lebanon: ſtand faſt rooted in the truth, being ſtedfaſt and unmoveable, alwayes abounding in the work of the Lord, and with full purpoſe of heart cleaving cloſe unto him, 1 Cor. 15. ult. being eſtabliſhed by his grace, Col. 1.11. Heb. 12.28. and 13.9. In the Civil Law, till a tree hath taken root, it doth not belong to the ſoil whereon it is planted. It is not enough to be in the Church: except like the Cedars of Lebanon, we caſt forth our roots, and are ſo planted, that we flouriſh in the Courts of our God, and bring forth fruit in our old age, Pſal 92.12, 13, 14.
Verſe 6. His branches ſhall ſpread,] Heb. ſhall walk, or expatiate; ſhall reach out, and ſtretch themſelves all abroad: ſo ſhall the Church be propagated all the earth over: She ſhall flouriſh as the Palm-tree, which though it have many weights hung on the top, and many ſnakes hiſſing at the root, yet it ſtill ſaith, Nec premor, nec perimor, I am inſuperable: I am like a green Olive-tree in the houſe of God: I truſt in the mercy of God for ever, and ever, Pſal. 52.8.
and his beauty ſhall be as the Olive-tree,] that goodly tree, Lev. 23 40. that retaineth her greenneſſe in the depth of Winter: yea in that Univerſall deluge, Noahs Dove met with an olive-leaf. The Lord hath called thy name (ſaith the Prophet to the Church, Jer. 11.16.) A green olive-tree, fair and of goodly fruit. The Cypreſſe is fair, but not fruitfull; the fig-tree fruitfull, but not fair and flouriſhing. But the olive-tree is both fair and fruitfull: her fruit alſo is of ſingular uſe to mankind both for food, and phyſick, and light for the lamp, Exod. 29.20. Lev. 6.15, 16. In one reſpect it is an emblem of peace, it maketh the face ſhine, Pſal. 104.15. and in the other, it is an emblem of grace and ſpiritual gifts, 1 Iob. 2.20. of increaſing with the increaſe of God, by the Spirit, and of reigning with him in eternall glory.
and his ſmell as Lebanon.] Whereby is meant, the ſweet ſavour of the Goſpel, which ſpreadeth it ſelf abroad in the miniſtery of the Word, and in the lives of belcevers, 2 Cor. 2.14, 15. who beſides their continuall offering up to God ſpirituall incenſe and ſervices in prayers, thankſgivings, alms, and good-works, they perfume the very air they breath upon by their gracious and ſavoury communication, Epheſ. 4.29. yea the very company they come into: as a man cannot come where ſweet ſpices and odours are beaten to the ſmell, but he ſhall carry away the ſcent thereof in his cloathes.Nihil niſi foetidain … foedum exhalavit. River. When the ſpirit of Chriſt blowes upon them, and grace is poured into their hearts, then their lips drop ſweet ſmelling myrrhe, Cant. 5.13. and 4.16. then alſo their good name is better then a precious ointment, Eccleſ. 7.1. (See the Note there) when the wicked ſtink alive and dead.
Verſe 7. They that dwell under his ſhadow ſhall return, Or, ſhall ſit ſtill, ſhall be at reſt. The Chaldee hath it, They ſhall dwell in the ſhadow of his Chriſt. See a like promiſe of refocillation and protection, Eſay 4.6. Eſ. 25.4. Pſal. 35.8. The refuge and refreſhment of the Church is whole from Chriſt: under the ſhadow of whoſe divine grace ſhhe reſteth in her members, ſhaded and ſheltred under the hollow of his hand, when the blaſt of the terrible ones is as a ſtorm againſt the wall, Eſay 25.4. when indignation is kindled (Eſay 26.20.) and when the Lord cometh out of his place to puniſh the inhabitants of the land for their iniquity: then ſhall true converts have a chamber of reſt, a Pella provided them: or, at leaſt be able to ſing Davids Requiem, Return to thy reſt, O my ſoul, hover and cover under Gods wing, run to his Name as a tower, and be ſafe. Why art thou caſt down,Prov. 18.10. truſt in God, truſt in an angry God, in a killing God, as Job, beleeve him upon his bare word, and that againſt ſenſe, in things inviſible; and againſt reaſon, in things incredible. This is Faiths triumph, and this is the Saints ſafety.
They ſhall revive as the corn, and grow as the vine,] The Seventy and Latine render it, They ſhall live with corn; that is, they ſhall have great plenty of all things neceſſary, as Pſal. 87. and 142.14. But the other reading is better; They ſhall revive as the corn, which ſuffering much from froſt, hail, ſnow, tempeſt, lieth for dead, as it were, in Winter; but at the return of the Sun in Springtide reviveth,Joh. 12.24. 1 Cor. 15. and yeeldeth a great increaſe. In like ſort, the Vine when pruned and lopped ſpreads again, and is the more fruitfull: So thoſe that are viti vitae inſerti, ſet into the true Vine, though lopped and harrowed with ſore and ſharp afflictions, yet can truly and triumphantly ſay, As dying, and behold we live, as chaſtened, and not killed, &c. Their bodies alſo by death are not ſo much rotted as refined,2 Cor. 4. and ſhall be conformed to Chriſts moſt glorious body the ſtandard, Phil. 3. ult.
and the ſent thereof as the wine of Lebanon.] which was noted for the beſt, as Kimchi proves, and Athenaeus confirmeth. Among the Jews at this day, the women when they ſpeak of their dead husbands, ſay, His ſcent, or his memoriall is as the wine of Lebanon.
Verſe 8. Ephraim ſhall ſay, What have I to do, &c. Heb. Ephraim, what have I to do, &c. This ſome make to be the ſpeech of God to Ephraim: as if Ephraim here were the Vocative caſe, and God were brought in abhorring the motion of parting ſtakes with idols, of ſharing his glory with another. But becauſe this, God never did, (for what communion hath light with darkneſſe, Chriſt with Belial?) and becauſe the Chaldee Paraphraſt, and from him the beſt Interpreters ſupply [ſhall ſay] I take this latter to be the better tranſlation. Here then God promiſeth, firſt, what Ephraim ſhall do, or rather, what he by his grace will cauſe him to do: he ſhall utterly abominate and abandon his idols, whereunto his heart had been joyned, or glewed, chap. 4.17. Secondly, what he will thereupon do for Ephraim: what ſpeciall favour he will ſhew him, and what a gracious compenſation he will make him, I have heard him, and obſerved him, &c. Ephraim now grown penitent, ſhall ſay, (See the like ellipſis ſupplied, Eſay 5.9.) with utmoſt indignation and averſation, with greateſt heat of anger, and height of hatred, ſhall he utter it. See the like, 2 Sam. 16.10. 2 King. 3.13. Matth. 8.29.
What have I to do any more with idols?] Or ſorrows, or buggs, thoſe Balaams-blocks, thoſe mawmets, and monuments of idolatry, thoſe images of jealouſie, that provoke to jealouſie, Ezek. 8.3. thoſe dunghill-deities that can produce no good, hear no prayers, work no deliverance, bring nothing but evil and anguiſh to us. What then ſhould we rather do, then pollute thoſe images that we had perfumed, caſt them away with deteſtation, as a menſtruous clout, and ſay unto them, Get ye hence, Eſay 30.22? Then will God ſoon ſay, I have heard him thus bemoaning and befooling himſelf. God hath a quick ear in ſuch a caſe; He hath alſo an eye open to the ſupplications of his ſervants, in all that they call upon him for,Jer. 31.18. as Solomon telleth us, 1 King. 8.52.
I have obſerved him.] Or fixed mine eyes upon him, with a moſt vigilant care, and criticall inſpection. It would be wide with Gods Ephraims, and they would want many things, if he ſhould not ſee as well as hear, if he ſhould not ſeriouſly,Epheſ. 3.20. and ſollicitouſly conſider and care for them, above all that they ask or think, and without any monitour, aid and accommodate them. He is oft-times better to them then their prayers: for why? The eyes of the Lord are upon the righteous, as well as his ears are open to their cry, Pſal. 34.15. The Vulgar Latine rendreth it, Dirigam eum, I will direct him, as a Tutour, and Gardian doth his Pupil, his Orphan. See verſe 3. He will alſo protect him, that nothing may be wanting to his happineſſe.
I am like a green firre tree,] green all the yeer about, and of ſo large branches, and broad leaves thick ſet, that neither Sun nor rain can eaſily come at the wearied paſſenger, repoſing himſelf under them. And whereas Ephraim might ſay, Here's repoſe, but where ſhall I have repaſt? It is added;
In me is thy fruit found,] q. d. The ſir-tree is indeed green, and ſhady, but withall barren: it bears no fruit, either ad eſum, or ad uſum. It boweth it ſelf down to the earth, ſo that a man may eaſily lay hold upon the branches, ſaith Rabbi David, and other Hebrews. But what ſhall he get by that more then a green bowre, a refuge from the ſtorm, a ſhadow from the heat, &c? As an Ancient ſpeaking of Ahab, deſcribeth him ſitting in his ivory Palace in Samaria, in the time of the three yeers famine: He had every thing elſe, but wanted bread: So Ephraim here, hath ſhade, but can he live by that? what ſhall he do for food? He ſhall not want for that, ſaith God-Alſufficient: for
From me is thy fruit found.] Praeſtò eſt, (ſo ſome render it) Here it is ready, and mouth-meet:Polan. Tremel. Tarnou. Tine Deo omnis copia eſt egeſtas. Bern. yea ſatis eſt (ſo others render it) it is enough of it, ſatisfactory, and proportionable to thy neceſſity. Yea I would thou ſhouldſt know, that what fruit ſoever thou haſt, or ſhalt bear as an Olive or Vine, verſe 6. and 7. it is found in me, proceeds from me, the root of the matter is in me, as Job ſpeaketh in another caſe.
Verſe 9. Who is wiſe and he ſhall underſtand theſe things,] A patheticall percloſe,Concluſio gnomica. Exclamatio emphatica. whereby the Prophet (Oratour-like) would leave a ſting in the hearts of his hearers, and ſo ſeal up, and fet on all that he had ſaid before. Who is wiſe,] q. d. I could wiſh there were more: but I ſee there are not many. Store there are of fools, Stultorum plena ſunt omnia, ſuch duſt-heaps there are in every corner to be found, not a few, that either know not the will of God, or ſtumble at it. But who hath known the mind of the Lord? Who amongst you will give ear to this? Who hath believed our report?1 Cor. 2.16. Eſay 42.23. Eſay 53.1. Jer. 9.12. Juven. ſat. 13. Jer. 8.9. Pſal. 119.98, 99. or to whom is the arm of the Lord revealed? Who is the wiſe man that may underſtand this? Lucernâ accenſa hominem quaerebat Aeſopus. Jeremy was bidden run to and fro to finde a man that ſought the truth, chap. 5.1. Rari quippe boni. Not many wiſe, wiſe I mean to ſalvation, 2 Tim. 3.15. that make ſure work for their ſouls, and draw their wiſdom from Gods holy word, from the Mine of the Myſtery of Chriſt. All others are fooliſh people, ſottiſh children: they have no underſtanding, be they never ſo ſhrewd and of deep reach for the world,Jer. 4.22. be they never ſo wiſe in their generation; the fox is ſo in his, and the devil in his,1 Cor. 9.24. for when he was but young, he out-witted our firſt Parents, who yet were no babies, ſimple and weak in underſtanding, as the Socinians affirm them to have been, or elſe they would not (ſay they) have ſo ſinned. A fond conceit, and without footing in Gods holy word; where we finde, that they were created in Gods image,Epheſ. 4. which conſiſteth in knowledge, righteouſneſſe and holineſſe, as ſaith the Apoſtle.
And he ſhall underſtand theſe things,] which none of the Princes of this world know, 2 Cor. 2.8.becauſe their learning hangs in their light; and like Moles, they dig dexterouſly under ground, but are blinde above ground. Sapiens eſt cui res ſapiunt prout ſunt, ſaith Bernard. He is the wiſe man that ſavoureth things as they are. And herein lieth the whole wiſdom of a man, ſaith Lactantius, ut Deum cognoſcat, & colat, Lib. 3. cap. 30.that he know and worſhip God aright, that with a practicall judgement, he ponder the word and wayes of God,Ariſt. Rbst. cap. 11. Metap. lib. 1. cap. 10. Ethic. l. 6. c. 7. & lib. 6. c. 5. Xenoph. de dict. & fact. Soc…at. in order to ſalvation. This is that wiſdom that dwelleth with prudence, Prov. 8.12. Ariſtotle in many places of his works, diſtinguiſheth between Wiſdom and Prudence. Wiſdom he maketh to be a right apprehending of truths in generall: Prudence, an applying them to particular caſes, and uſes. But Socrates ſaid, that there was no ſuch difference: ſith He that knoweth good things to do them, and evil things to avoid them, is to be held a wiſe man, and none elſe. They may ſeem here, to be put for one and the ſame: ſith the wiſe man is ſaid, not to know, but to underſtand, judge, and pouder, and the prudent to know: teaching us, that God calls for a prudent wildom, and a wiſe prudence, directing the ſoul to an orderly carriage, and an holy care, that godlineſſe, (which is the onelyonly wiſdom) may run thorow our whole lives, as the woof doth thorow the web.
For the wayes of the Lord are right,] Underſtand it not ſo much of the wayes of Predeſtination, providence, &c. wherein God walks toward us (which yet are all right and equall) as of thoſe wayes of his Will, Word, and Worſhip, wherein he requireth us to walk towards Him. Theſe are called the way of God, Matth. 22.16. and the way of ſalvation, Acts 16.17. and the way of truth, 2 Pet. 2.2. and the right way, verſe 15. and the way of righteouſneſſe, verſe 21. Right theſe wayes are called, or ſtrait. Firſt, becauſe they are conform to the Will of a righteous God, which is the menſura menſurans, Non ſolum recta, ſed & regula.the firſt rule of right, the ſtandard. Secondly, becauſe the matter of it is holy, and juſt, and good, a doctrine of righteouſneſſe, that teacheth us to give God his due, and men theirs. It is alſo pat for every purpoſe, Pſal. 19 7, 8. Prov. 30.5. Of the Book of Pſalms, Athanaſius hath obſerved, that they are ſo penned, that every man may well think they ſpeak de ſe, in re ſua, of himſelf, and to his own particular neceſſities. Thirdly, becauſe it rectifieth us, and transformeth us into the ſame image: it maketh ſuch as deliver up themſelves thereunto, to walk as patterns of the rule, as a tranſcript of the word, that dwelleth richly in them, and worketh effectually, as a ſeed of immortallity. Fourthly,Pſal. 125.5. Jer. becauſe it carrieth us on in a ſtrait line unto a right end, without crooking, or compaſſing about, Pſal. 19.8. and 25.4. Has vias qui teru, non terit. Pray therefore as David did, Pſal. 13.29. leſt breaking out into by-wayes (all which are high-wayes to hell) or but ſtepping over the hedge, to avoid a piece of foul way, we bruſh and bruiſe our ſelves to get in again, break our bones with David, &c.
And the juſt ſhall walk in them:] Such as are juſt with a double righteouſneſſe, Imputed, and …mparted; that of Juſtification, and this of Sanctification: theſe will chooſe the way of truth, Pſal. 119.30. and 25.12. and be willing to walk honeſtly, Heb. 13.18. orderly and by rule, Gal. 5.25. accurately,foreign and to the utmoſt, Epheſ. 5.15. directly, and diſtinctly, eyeing the mark, and propounding to themſelves the higheſt pitch, and the beſt patterns: often comparing themſelves with the rule, laying their lives by the line, and reforming their outſtraies, Pſal. 119.59, 60. making it the main of their endeavour, that all their deeds may be wrought in God, Joh 3.21. Lo this is the juſt mans practiſe: and it is …er… …opounded for a preſident.
But the tranſgreſſours ſhall fall therein.] They periſh from the way, Pſal. 2.12. they ſtumble at the word and fall into perdition, as the Chaldee here hath it: and ſo ſhew themſelves to be tranſgreſſours, traytours, rebels, yea reprobates. See 1 Pet. 2.8. they ſtumble at the word, being aiſobedient, whereunto alſo they were appoiinted. O fearfull! A bridge is made (ſaith a Reverend Divine) to give us a ſafe paſſage over a river, but he who ſtumbleth on the bridge is in danger to fall into the river. The Word is given us as a means to carry us over hell to heaven: but he who ſtumbleth and quarrelleth at this means, ſhall fall in thither, from whence otherwiſe he had been delivered by it. Neither may we think the worſe of the Word for this accidentall effect of it upon tranſgreſſours; ſith the fault is meerly in themſelves: As when a lame man ſtumbleth in a plain path, the fault is not in the way, but in the foot. Blear eyes cannot abide the light; nor children endure honey, when they have ſore mouthes. The ſame Sun makes flowers ſmell ſweet, but carrions ſtink loathſomely. Moſes ſaved the Iſraelite, killed the Egyptian: and Abigail's voice, pacified David, but made Nabal's heart die within him as a ſtone. Oecumenius telleth us,Columbam vegetat, ſcarabaeum necat. De mirab. auſcul. that the fragrancy of precious ointments is wholeſome for Doves, but kills the Beetle. And Ariſtotle affirmeth, that oyl of roſes is deadly to Vultures, who hunt after onelyonly dead mens carcaſſes. Chriſt himſelf, who is the Way, the Truth, and the Life, was ſet for the fall and riſing again of many in Iſrael, and for a ſigne to be ſpoken againſt, Luke 2.34. for a But-mark, againſt whom his enemies ſhould ſhoot the ſhafts of their gainſayings. To the Jews he became a ſtumbling-block, and unto the Gentiles fooliſhneſſe, 1 Cor. 1.23. Let them alone (ſaith He,Mat. 15.14. concerning the Phariſees, who were offended at his ſayings) Let them ſtumble, and fall, and be broken, and ſnared, and taken, Eſay 8.15. Chriſt in his Ordinances, is to reprobates a rock of offence, 2 Pet. 2.8. but ſuch a rock as that, Judg. 6.21. out of which goeth fire and conſumeth them. For if any love not the Lord Jeſus Chriſt, he is Anathema Maranatha, 1 Cor. 16.22. Behold they have rejected the word of the Lord, and what wiſdom is in them? Jer. 8.9.
Linea ducta mihi eſt, gratia, Chriſte, tibi.