An Exposition of Hosea 4-7, Biblical commentary 2 · Chapter 7 · Verse 1
VER. 1.
When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſs of Samaria: for they commit falſhood; and the thief cometh in, and the troup of robbers ſpoileth without.
THIS Chapter is filled with complaints wholly againſt Iſrael. The two former Chapters brought in Judah with them; but this Chapter is ſpent wholly againſt Iſrael. Luther Lutherſaith, that by the reading of this Chapter we may ſee, that the Church hath alwaies evils of one and the ſame kind, even at this day that it had in thoſe times, even as one eg is like to another eg. We have had a cleer and lively pattern of this held forth to us in our times concerning our evils.Expoſ.
When I would have healed Iſrael] Before God took upon him the perſon of a husband, that would have recalled his adultrous wife: but in this Chapter He compares Himſelf to a Chyrurgion who would have cured a wounded perſon: and His people He compares unto ſuch. But coming to cure them He found the wound in them worſe than He expected; as when a Chyrurgion ſometimes firſt comes to a wound, he thinks it not ſo bad and dangerous as indeed it is upon the ſearching of it, and all this while perhaps the patient is very mild and quiet and ſtrugles not at all, but when they are put to pain by ſearching of their wound, then they are froward and ſtrugle: ſo ſaith God, ſo many waies and means have I uſed to do them good, judgments, reproofs, and exhortations, and nothing doth them good, but they grow worſe and worſe, then the ſinnes of Ephraim did break forth, the ſins of the Court they work out: and the ſins of Samaria (which was the chief City) ſhew themſelves; in Iſa. 7.9. The head of Ephraim is Samaria: as if the wickedneſs of the Court ſhould be complained of by ſome in the Country.
When I would have healed Iſrael, the iniquity of Ephraim and Samaria did appear; the Prophet looks upon Ephraim the wicked Court, and Samaria the prophane City, and ſees death in the face of both, the ſin of Ephraim and Samariah, it is in the head which ſpeaks them in a dangerous condition, Leuit. 13.44. they ad iniquity to iniquity, which ſhews their perverſneſs, and he that is of a perverſe ſpirit ſhall be diſpiſed, Prov. 12.8.
Their wickedneſſes. In the Original it is in the plural number, When I would have healed Iſrael, foreignthen the ſin of Ephraim did break out, and the wickedneſs of Samariah appeared.
In great Cities where there is ſuch concourſe of people, Obſ.there is all manner of evils.
But now, when was the time that God was about to heal theſe ten Tribes? to what time doth this refer? ſome interpret this to be the time when God went about to cure the evils and the abominations that were in Rehoboams time which was a very ſad time,Time of this Propheſie had he hearkened to the counſel of his wiſe, grave Counſellers, it had been well for him, and his people; but he giving credit to the counſel of his young green heads, he indangered the very life of his Kingdom by it, and when he would not hearken through the pride of his heart, God rent the greateſt part of the Kingdom from him, and gave it to Jeroboam, and now when there were ſuch hopes of delivering them from theſe their oppreſſions,Note then the iniquity of Ephraim did appear, then did they oppreſs and cruſh page missing up and healed preſently, and then they putrifie and are worſe than ever. But the Lord is the healer of his people, and when he heals he doth it to purpoſe; and many encouragements we have in Scripture, to ſeek to God for healing, the promiſe of God, 1 Chron. 7.13.14. If my people which are called by my Name, ſhall humble themſelves, and pray, and ſeek my face, and turn from the evil of their waies; then will I hear from Heaven, and forgive their ſin, and heal their land. Mark the conexion of theſe words; firſt, ſeek to be forgiven, and then healed; if we ſhould be healed before pardoned, wo be to us, we ſhould then be undone. Iſa. 57.16, 17, 18. verſes, The Lord will not contend for ever, neither will he be angry for ever; leſt the ſpirit ſhould fail before him. For the iniquity of his covetouſneſſe was I wrath with him, and ſmote him; I hid my face from him, and he went on frowardly in the way of his heart. Now what may we think will become of him? ſurely now, nothing but deſolation and diſtruction. No ſaith God, I have ſeen his way, and will heal him: I will lead him, and reſtore comforts unto his mourners. Jer. 3.22. Return ye back-ſliding children and I will heal your back-ſlidings. Oh that the anſwer of this people might be ours: Behold we come unto thee, for thou art our God.
How God heals.Now the Lord cures accuratly, as Chyrurgions do by purgation, and allaying the miſery, ſo the Lord heals his people by taking away the cauſe, and the malignancy of that trouble which is upon them. So thou that art under any particular trouble or affliction, if God ſanctifie that trouble by taking away the cauſe of it, God may be ſaid to heal, though the affliction be not quite taken away.
Then God may be ſaid to heal by Foementation, as Chyrurgions uſe to do, when the part is able to reſiſt and oppoſe that which would feed the humour: ſo when the Lord puts ſtrength into the ſoul to oppoſe diſquieting and vexing thoughts that ſinks into the ſoul from its afflictions: now where this work is accompliſhed the ſoul is healed.
That God in willing things, doth not alwaies will them according Obſ. 3 to his Omnipotent power.
I would have healed Ephraim: That is, I would, and I did uſe all the means that was poſſible to heal them, and which might have done it.
But it may be objected, Object. If God ſee that we are unable of our ſelves to be healed, how can we be healed, when we have no power to be healed?
Now for anſwer to this, we muſt know, Anſw. That men are not ſo much healed, it proceeds not ſo much from the want of ability, as their will; men do not do what they can, therefore they do not will to be healed; God doth not make men unwilling, but ſpeaks to us after the manner of men; (though there be alſo an inability, yet becauſe men think not of that in not turning, or becauſe the inability is chiefly in the perverſneſs of the will, 'tis not a metaphyſical inability as I may ſo ſpeak, but a formal wilfulneſs) though men think that God is in all the fault, that they are not healed, but God wil make this one of his works at the day of judgment, to cleer Himſelf from thoſe aſperſions; now men are ſo proud, that they think themſelves too good and too lofty for God, but God will cleer, and ſhew Himſelf to be righteous in their deſtruction.
There is much wickedneſs lies hid many times in a Kingdom or Obſ. 4 perſon till the means appear to cure them. It was thus with Paul, Rom. 7.9. he was ſinful before, but when the Law came ſin revived and I died, yet notwithſtanding God by his almighty power helped him over them all: As when a man comes to repair an old houſe which is rotten and decayed,ſimile he doth not conceive the trouble of it till he comes to remove the rubbiſh: Who would imagine the wickedneſs that is in many mens hearts which diſcovers it ſelf when the means comes? had not God ſet many ſervants in good families the vileneſs and the vanity of their ſpirits had not diſcovered it ſelf:Servants Englands wickedneſs certainly this is our condition, ſome few yeers ſince, there appeared much wickedneſs in England, but how much more ſince God hath ſent the means to cure it? As appears,
By a bitter ſpirit of malignancy, againſt the power of godlineſs. No people ſo wicked as we were before, but now it is much more, our wickedneſs is now grown to a ſpirit of malice, and oppopoſition againſt the Word and the Saints. At the firſt men cried out for a reformation, and cried down Biſhops, but when Gods people began to rejoyce and thought that they ſhould have a day, of a ſudden, what a deſperate ſpirit of pride, a ſpirit of malignancy was there raiſed to oppoſe with all the might that could be the way of reformation ſo much deſired, and this ſo much the more vile, becauſe of their malice againſt reformation.
agravated1. Blind mens eyes, ſo that they cannot ſee their miſery, by reaſon of the falſities, and flatteries, and treacheries which is uſed againſt Scotland, Ireland, and England, nay .2. theſe men rather than they wil be ſubject to the yoke of Chriſt they will be ſlaves to men, any men, yea the worſt of men, and that to their vileſt luſts rather than yeild to the way of Chriſt, and doth not this ſhew a deſperate ſpirit againſt God?
What a baſe ſordid ſpirit is there now among us? that rather than men will be contented to ſuffer a little trouble, will rather endure perpetual enſlavery by vile men.
A moſt treacherous ſpirit appears in the moſt, for their own private gain and advantages, when men ſhall betray Kingdoms, overthrow States, and deceive the truſt and confidence that is put in them, undermine and deſtroy Parliaments, doth not this manifeſt a moſt vile ſpirit in the people of this Kingdom? Heretofore the raſcality of the people could not be brought to fight againſt the Scots, yet now there can be found a Gentry to fight againſt the Parliament.
What a blaſphemous ſpirit is there abroad, this ſin abounded before, but how much more is it now encreaſed; nay, are there not now new oaths invented and preſſed?
A cruel bloody ſpirit is now riſen in the people of the land; ſome few yeers ſince who could have imagined the cruelties that have been uſed by Engliſh men.
What a ſpirit of diviſion is there among us? we ſhould have thought that in a time of publick calamity we ſhould have ſodered together, when there was private perſecution more love was expreſſed, and that which makes the rents the more ſad, is, that they are between the beſt people.
What an oppreſſing, tyrannizing ſpirit is there now in many; men who have been formerly oppreſſed by oppreſſors are now turned oppreſſors themſelves: what doth this but preſage what theſe would do, had they the power in their hands? this iniquity is now diſcovered.
A ſpirit of envy and jealouſie: if any man be in publik place and active in it, how are they envied and ſpited, how many ſtand newters now? and upon this very ground, becauſe they ſee others not ſo rich in eſtates as they made uſe of, therefore they fit ſtill, and fret themſelves and ſeek to hinder them that are active in publick ſervice, and ſo the work is hindered.
A ſpirit of ſuperſtition: Would ever any man have thought that the Parliament ſhould ever have met with ſuch a party to oppoſe them in their way of reforming? we might rather have thought that there ſhould have been a general ſpirit riſing againſt theſe ſuperſtitious vanities, to have kickt them out, Oh what miſery doth theſe rotten teeth put this Kingdom unto at this very day! this iniquity is alſo diſcovered.
A wanton erronious ſpirit: ſuch opinions as were never known before, doubting of the Immortallity of the ſoul, that there is no viſible Church upon the face of the earth, and all this under the Name of Chriſt and free grace. Now what doth all this but ſhew thus much, that when God would have healed us, then our iniquities did appear: what ſad paſſages are theſe of our miſeries approaching?
What an unmerciful ſpirit is there among us. Every one ſeeking his own, and how he may make him and his great in the world, and neglecting the poor and thoſe that are in diſtreſs, we have cauſe to ſay, Oh Lord, what ſhall become of us? Know this, that I may not altogether diſcourage you; though our times are miſerable, yet are they not like unto Iſrael altogether, it cannot be denied but that our Court hath ſeconded Ephraim, which was their Court,Court and though the City of Samariah did joyn with Ephraim, yet the CitieCity with us hath not joyned with Ephraim but the bulk of it hath kept faithful with their God; for which mercy the children He lived not to ſee the late diſſention which yet was not total, bleſſed be God though prevailing long.yet unborn will have cauſe to bleſs God.
A fift obſervation is this; That when a people grow worſe upon the means of healing, it is a ſign that their condition is deſperate; Iſa. 1.15. why ſhould you be ſmitten any more? Ye will revolt yet more and more. Jer. 51.9. We would have healed Babylon, but ſhe would not; forſake her. In thy filthineſs is lewdneſs; becauſe I have purged thee, and thou wouldeſt not be purged, thou ſhalt not be purged from thy filthineſs any more untill I have cauſed my fury to reſt upon thee. Now certainly had not God found a party in this Kingdom which cloſed with him, when he would have healed us, we might have had occaſion to make uſe of this Scripture, how juſt were it with God to leave ſuch a people as we are in our healing, becauſe we are ſo impatient under the rod, and oppoſe him even in our healing, Arius Montan…s quotes it out of Hippocrates, that the Phyſitians in his time,Ar. Mont. were bound by an Oath to leave ſuch under their wounds to periſh by them, that were incorrigable and would not endure the Chirurgions to cure them. When a man is engaged in a bad cauſe, and means is uſed for the convincing of him, and yet oft times he will proceed and fly out the worſe, Oh the vileneſs of mens ſpirits in this thing; we had need take heed what we engage our ſelves in, that the thing be good, the cauſe warrantable, how many men are there which break their conſciences rather than yeild to take ſhame to themſelves for their ſin. Oh what cauſe have we to fall down and be humbled for our iniquity, and to ſay as they in Jer. 14.18, 19, 20. So for particular Towns and places where God ſends the Goſpel, the means of grace, and that people is the worſe for it, they have cauſe to tremble at it, do not cry out againſt the preaching of the Word as if that were the cauſe of it,whē men are worſe for preaching, an evil ſign. this were moſt wicked and abominable; it was thus in Chriſts time: we never read of any poſſeſſed with Devils before Chriſt came; now ſh…ll we ſay, it had been better that Chriſt had not come? Oh blame not the Miniſtry, but your own hearts: and conſider of this you that God is working upon, the Lord comes cloſe by the Miniſtry of his Word to heal you, and then you diſcover your wickedneſs, and rotten hearts, the Lord he ſtirs ſuch a conſcience and begins to heal the ſoul, now 'tis the Devils policy to ſpoil ſuch beginnings, now thinks the Devil, if I can make ſuch a ſoul to commit a ſin againſt conſcience, or live in the omiſſion of any known duty, the word then will never work more to do ſuch a man good. I have heard of a man who being troubled in conſcience for committing that great ſin of uncleanneſs, the Devil tempting him to commit it again, and told him if he would he ſhould never be troubled more for it, the poor man yeilding to do it, and venturing upon it again, after he had done it he was never tempted again nor troubled more, but preſently lay in a wanzeing, languiſhing ſenceleſs condition and ſo died. Oh take heed of this you that are convinced in your conſciences of the evil of ſuch and ſuch courſes, for it is the great policy of the Devil to make thee who art convinced in conſcience, to ſin againſt conſcience, and then he thinks the work is loſt, the Devil doth not much fear the Words working upon him, whom he hath prevailed over to live in ſecret known ſins and to venture upon the commiſſion of ſins againſt conſcience; you who are under Gods hand of cure, be ſilent, and ſubmit quietly under Gods hand and be not froward, as many are in their troubles of conſcience, but hearken for a word from God;Troubled Conſciences. as the men of Benhadad did from that King, in 1 King. 20.33. hearkened diligently whether any words of comfort fel from him, and they catched at them haſtily. Know that it were juſt with God to make you as that people, Iſa. 6.10. that your hearts ſhould be made fat. This concerns all people, but eſpecially thoſe that are in trouble of conſcience, thoſe that God begins to ſtir and work upon, take heed I ſay; doth Chriſt himſelf begin to work upon you? doth he deſire to heal you? is he willing to offer his blood to cure you by applying it to your wounded conſciences? Let not the corruptions of your hearts now break forth, now take heed of ſins againſt conſcience, leſt he let you to periſh in your luſts, be willing to let God alone to do his work in you, lie quiet and ſtill, take heed of murmuring and repining ſpeeches, but follow on the work begun and beſeech him not to leave you till the work be compleated in you, and the great hazard of your miſcarrying over, little do you imagine the wait and burden of thoſe ſins will be upon conſcience which now you commit againſt conſcience; what a torment will it be to thy conſcience to think, that at ſuch a time I felt Jeſus Chriſt coming to heal my ſoul in the Miniſtry of his Word, Oh happy had it been for me, if I had lain under his hand, and to have kept his ſalve upon my ſore! but becauſe it was for the preſent troubleſom, and ſmart, I caſt it off and went into ſuch company, and liſtened unto ſuch temptations, and by this means have wounded my ſoul anew moſt deſperately, and now what can I expect but that the Lord ſhould for ever forſake me, and leave me to die in my ſins, and wallow in my blood, and his eye not pity me, & make me to inherit the curſe of that people, whoſe ears ſhould be deaf that they ſhould not hear, whoſe eyes ſhould be blind that they ſhould not ſee and be converted, and I ſhould heal them.
When I would hauehave healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſs of Samaria: for they committed falſhood; and the thirf breaketh in, and the troup of robbers ſpoileth without.
Furthermore, In theſe words the Prophet ſhoweth in what particulars their iniquity did appear; they committed falſhood, they wrought a lye in regard of their falſhood, their falſe worſhip; and then in regard of their oppreſſion, wronging one another, but eſpecially in falſifying their truſt one to another, and in their relations not performing the duties which their relations called for, and bound them unto,foreign officij diliti vi…lati ex ſingulari audacia. ſo the word in the original (Shekar) in the propriety of it, ſignifies. They commit falſhood. That is, they commit ſuch a ſin as the breaking of that duty which the law of their relation cals for from them. The Notes hence are:
Obſ. 1 It is the diſcription of a wicked man to commit falſhood: As the godly man is ſaid to be for the truth, and to do the truth; ſo wicked men are againſt the truth, and go contrary to the truth: as the Devil is ſaid, not to abide in the truth; even ſuch are theſe who commit falſhood, and work a lye.
It is a forerunner of great miſchief, when men are falſe in their relations. Obſ, 2, In Mic. 7.6, 7. It was an ill time when all ſorts of people were ſo unfaithful in their relations.
The thief breaks in to rob and ſpoil by violence. Obſ, 3
From whence note: There is much ſecret wickedneſs committed by thoſe which have forſaken the true religion, ſuch as theſe are ſecret and cunning workers of miſchief in Church and State. Gal. 2.4. There are falſe brethren crept in ſecretly, which afterwards ſought to bring us into bondage. 'Tis a great evil in a Commonwealth to have ſecret oppreſſors, but far worſe to have publick ſpoiling: We have had much of the firſt formerly, and the Lord knows how much more of the ſecond we may further taſt of; I verily beleeve, there is none that ever thought the Enemy would have ſpoiled in ſuch a manner as He hath done, and that ever Engliſh men would have endured it; and we are the firſt people that ever endured ſuch oppreſſions, that were not ſlaves before, and what the counſels and thoughts of God are in this thing concerning us we cannot tell. Violence and ſpoil before me continually, is grief and wounds. What then? Be inſtructed O Jeruſalem, leſt my ſoul depart from thee, Jer. 6.7, 8. The firſt part of this Scripture is ours at this day, grief and wounds are continually before us: but be thou inſtructed, O England: In what? In this, That dreadful breach which ſin hath made between the King and Parliament; be inſtructed in this. Jer. 15.13. Thy ſubſtance and thy treaſures will I give to the ſpoilers without price, and that for all thy ſins, even in all thy borders. So Iſa. 44.22.24. But this is a people robbed and ſpoiled, they are all of them ſnared in holes; they are for a prey, and none delivers them; for a ſpoil, and none ſaith, Reſtore. Who gave Jacob for a ſpoil, and Iſrael to the robbers? Did not the Lord, againſt whom we have ſinned. Who among you will give ear and hearken to this? Men are wicked and tyrannical: But who is he that hath given this our Land to the plunderers? Is it not the Lord? Therefore we ſhould look beyond the troubles, the hand that ſtrikes, to God who gave them their commiſſion, and delivered us up into their hands. When God gives up a people to the robbers and ſpoilers in ſuch a kind, his wrath is ſaid to come upon them; as in the 25. verſe, Therefore he hath powred upon them the fury of his anger, and the ſtrength of battel.