Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 3 · Chapter 2
CHAP. II.
IN the firſt part of this Chapter the Lord proſecutes his controverſie againſt his people for ſeveral ſins: and firſt, he accuſeth them for aſſiduouſneſs in ſin, eſpecially covetouſneſſe and oppreſſion, ver. 1, 2. and threatens them with inſuperable and lamentable difficulties, and caſting them out of their Land, ver. 3, 4, 5. 2. He threatens and expoſtulates with them for their oppoſition to his Meſſengers, ver. 6, 7. 3. He again accuſeth them for cruel robbery, not ſparing ſo much as women and children, ver. 8, 9. and threatens them with exile, ver. 10. 4. He accuſeth them for their approbation of, and delighting in falſe Prophets, v. 11. In the ſecond part of the Chapter he comforts believers with promiſes of reſtitution by Chriſt, ver. 12, 13.
Verſ. 1.
WO to them that deviſe iniquity, and work evil upon their beds: when the morning is light, they practiſe it, becauſe it is in the power of their hand.
THe judgment of God is declared to be already upon them, and yet further to be inflicted for their aſſiduouſneſs and activity in plotting and practiſing of evil; hereby learning us how to diſcern a condition plagued of God, and which without repentance will be purſued with more plagues (for this Wo implies, both that ſuch a caſe is a plague of it ſelf, and that it will be plagued) of which there are theſe evidences: 1. When evil wayes become habitual to men, ſo as they are never out of them, but by night as well as by day carried away with them; for, it is on their beds, (when they ſhould reſt or examine themſelves, Pſ 4.4. or be inſtructed by their reines, Pſ. 16.7. or meditate on God, Pſ. 63.6. &c. as well as in the morning, when they ſhould direct their prayer unto God, Pſ. 5.2. and goe forth to their lawfull callings, Pſ. 104.22.23.) that they are thus imployed, their ſin ſleeps not. 2. When men not onelyonly ſin through infirmity, being ſurpriſed and made to ſtumble in a fit of tentation, but their wits are bended to project and plot ſin; for, Wo to them that deviſe iniquity. 3. When mens ſpirits are ſo taken up with wickedneſſe, that they delight themſelves with acting it in their owne imaginations: Wo to them that work evil on their beds: that is, are ſo tranſported, that their ſpirits and fancy imagine themſelves, as acting thoſe wickedneſſes, which they cannot for preſent get really acted, and thus think to delight themſelves. 4. When mens hearts are ſo farre engaged in their premeditate wickedneſſe, that without taking leiſure betwixt their deliberation and practiſe, to bethink themſelves what they are doing, they run eagerly about the execution of their purpoſes, which is the wofull fruits of giving ſin too much roome in the heart, that being Maſter there, it violently and effectually commands our practiſe: for, Wo unto them, who having deviſed iniquity, when the morning is light, they practiſe it. See Jer. 8.6. Eph. 4.19. 5. When men ill-affected have power to effect their deſires, and that they ſucceed with them, God laying no impediment in their way to ſtop their progreſſe in ſin; for it is Woe upon them, that it is in the power of their hands, to practiſe the ill they have deviſed. 6. It is alſo an evidence of wo upon, and coming upon men, when having power, and wanting external reſtraints, they have no inward principle or tenderneſſe of conſcience, to make them loath an ill way, as Joſeph had. Gen. 42.18. but count everything right enough which they are able to effect, and goe on as far as their power will reach; for, They practiſe it, becauſe it is in the power of their hands.
Ver. 2.
And they covet fields; and take them by violence: and houſes, and take them away: ſo they oppreſſe a man and his houſe, even a man and his heritage.
He gives an inſtance of that general challenge, ver. 1. and what were the evils they plotted and acted: in that when they ſaw houſes and fields that lay commodiouſly for them, they did covet them, and violently deprive the true Owners of them, whereby not only a mans ſelf, but his family and poſterity were oppreſſed, by taking away, not ſome of his means only, but his very heritage, which belonged unto him by the Law of God and man. Doct. 1. Covetouſneſſe is a root of much evil and wickedneſſe, and will embark men in deſperate and violent courſes; for, They covet and take by violence. 2. It is an high aggravation of oppreſſion, when the oppreſſor is not ſtraitned with neceſſity and want, driving him on ſuch courſes; but his covetous diſpoſition is the only cauſe of all his miſcarriage; for, here the quarrel is, that becauſe they covet, therefore, they take by violence. 3 Covetouſneſſe given way unto, and entertained in mens hearts, will drive them beyond all bounds and moderation; for, They covet fields and houſes: every thing they get, ſerves but as a bait to draw them on further; ſo dangerous is it once to tranſgreſs the bounds of contentment preſcribed by God. 4. Albeit covetouſneſſe be a lawleſſe ſin, and Oppreſſors think every thing good purchaſe, which they can compaſs; yet in Gods account violent uſurpation is no right; for, however they take away, yet it is ſtil the mans heritage. 5. Not only the wants of ſuch as are preſently oppreſſed, but all the wants of their poſterity will be laid to the Oppreſſors charge, and cry to God againſt them; for, they oppreſs a man and his houſe; they ruine him, and his family and off-ſpring, by taking away his houſes and heritage, which are a conſtant livelihood.
Ver. 3.
Therefore thus ſaith the LORD, Behold againſt this family do I deviſe an evil, from which ye ſhall not remove your necks, neither ſhall ye go haughtily: for this time is evil.
The Lord pronounceth ſentence againſt them for theſe ſins, and explains that Wo which he had threatned, ver. 1. ſhewing that the Lord is about to bring on ſuch a judgement and ſad time, as ſhould effectually and irreſiſtibly ſeize upon them, and lay their pride and bring them down. Whence learne, 1. In times of violent oppreſſion the Lord is not to be looked on as one miſregarding, or as an idle Spectator, but as a Lord, ready to appear for the oppreſſed in a remarkable way; for, Therefore thus ſaith the Lord, Behold, &c. 2. The Lords Word ought to be received and believed as a ſure evidence, that he will ſo appear, albeit the performance ſeem to be delayed: for, Thus ſaith Jehovah: we ought to judge according to what he ſaith, and not according to what we think. 3. The Lord will recompence all his delayes in executing vengeance for ſin, with the ſeverity of it when it comes; therefore, in oppoſition to their deviſing iniquity, verſe 1. (that they might execute it well, as they thought) the Lord deviſeth an evil, ſaith he, that is, it ſhall be as ſore and ſharp an evil, as if it had been moſt ſeriouſly deviſed, and all the time of delay had been imployed for that effect. 4. Sin publickly acted without controlment, will bring on judgments againſt a whole people; Therefore, (becauſe oppreſſion was committed publickly) againſt this family do I deviſe an evil; that is, againſt this whole Nation, Amos 3.1, 2. even the notorious ſins of private perſons, (much more of publick Miniſters of Juſtice) not being puniſhed: or ſuch ſins becoming univerſal, cannot but bring judgments upon a whole Land. 5. However Oppreſſors may think to ſhift the Lords viſitations, yet when they come they ſhall ſeize upon them, and their violence ſhall be met with afflictions, which they cannot ſhake off; for, it is an evil from which ye ſhall not remove your necks. 6. Albeit men alſo dream, that if they cannot exempt themſelves from judgments, yet they will courageouſly and undauntedly bear out under them; yet the Lord by his rods will make the moſt haughty to ſtoop, for, Neither ſhall ye go haughtily. 7. God hath our time, and the revolutions thereof ſo in his own power, as he can thereby when he will, cauſe the ſtouteſt to fall before him; therefore it is ſubjoined as a reaſon why they ſhall not walk haughtily, for, this time is evil: God ſhall make the times to cruſh them. 8. Men by their tranſgreſſions, do provoke the Lord to make their time bitter and evil unto them, wherein otherwiſe they might comfortably ſerve their generations: for, becauſe they had oppreſſed, &c. therefore this time is evil.
Ver. 4.
In that day ſhall one take up a Parable against you, and lament with a doleful lamentation, and ſay We be utterly ſpoiled, he hath changed the portion of my people: how hath he removed it from me! turning away, he hath divided our fields.
Their calamity is further ſet forth, that it ſhould not be ordinary, but the matter of a Proverb in all mens mouths, and of a bitter lamentation, compoſed by themſelves to bewaile their calamities, or by their enemies counterfeiting their ſorrow; wherein they ſhould bewaile their utter deſolation, in that the Lord had transferred the poſſeſſion of the holy land, (which he had given as a portion to his people,) to their enemies: and had not onelyonly caſt his people out of it, but turning away in anger, had given it to the enemies to divide it among them; and ſo had put them out of hope to return to it again: all which relates eſpecially to the caſe of the ten Tribes, whoſe lands were thus poſſeſſed by the Aſſyrians, 2 Kings 17.24. Doct. 1. Sinning againſt God with an high hand, will at laſt make the ſinner a remarkeable ſpectacle of juſtice, and will end in bitterneſſe and lamentation; for, In that day ſhal one take up a Parable, (or Proverb) againſt you, and lament with a doleful lamentation. 2. The ſinners deſert is to be utterly ruined without hope of reſtitution, and to be left in that condition to bewaile their want and miſery; for, this is the ſum of their lamentation, that they are utterly ruined, put away from their land, their enemies dividing it as their owne inheritance. 3. The ſeeing of God as a party, and affliction as flowing from his anger, they make the afflicted's lamentation yet more bitter; for, ſo doe they lament: He hath changed and removed, turning away be hath divided. 4. The Lords judgements upon a ſinfull people, will ſurprize them with aſtoniſhment, and be more ſad then any thing they did expect or dreame of, when they were wallowing in their iniquities; for, ſo much doth their admiration import: How hath he removed it from me?
Ver. 5.
Therefore thou ſhalt have none that ſhall caſt a cord by lot in the Congregation of the LORD.
Their utter deſolation is here poſitively denounced by God in confirmation of their lamentation, that being caſt out of their land, they ſhould want the benefit of dividing their inheritances by lot, before the LORD in his Congregation, as of old Joſhua had done, Joſh. 18.4, 6, 10. and they uſed to doe on ſeveral occaſions, eſpecially every Jubilee, when they returned to their poſſeſſion; but ſhould remaine exiled, and their enemies in poſſeſſion of their Country. Doct. 1. It is a bitter caſe, when an hard condition is not onelyonly feared or apprehended by us, but proves in reality as ſad as we imagine: For, here the Lord confirms their lamentation in apprehending deſolation, by a poſitive ſentence; Thou ſhalt have none to caſt a cord by lot. 2. Iniquity will make a Land ſpue out even a confederate people, and detaine them in exile, deſtitute of their wonted priviledges; This is imported in that threatning, Thou ſhalt have none to caſt a cord, &c. 3. The cauſes procuring judgements are ſtill to be taken along in our thoughts with the judgement; Therefore, ſaith he, becauſe of theſe ſins mentioned, ver. 1, 2. Thou ſhalt have none, &c. This will make us juſtifie God in his afflicting, and will ſet the afflicted on work by repentance to make up their outward loſſes in God. 4. Afflictions will be ſo much the more bitter, as the mercies of which wee are deprived by them, have been given unto us by a ſpecial providence, and as a ſigne of Gods favour; for ſo the land from which they are to be baniſhed, is a land which they had by lot in the Congregation of the Lord; that is, a land divided to them by eſpecial providence of God, and wherein the Congregation of the Lord was. See Pſ. 47.4. and 137.1.
Ver. 6.
Propheſie ye not, ſay they to them that propheſie, they ſhall not propheſie to them, that they ſhall not take ſhame.
The ſecond accuſation is, for their contempt of, and oppoſition unto Gods Word and Meſſengers: the ſenſe of the words, (which in the original are conciſe and ſhort) is; when the wicked heard the Prophets of God threaten ſin ſo ſharply, they could not endure this ſound doctrine, but either would have them ſilent, as Amos 7.10, 11, 12, 13. or would limit them to preach onelyonly what they pleaſed, as their falſe Prophets did; and ſo ſome read the words, Propheſie ye not. let theſe, (to wit, the time-ſerving Prophets, and ſuch as would follow their way) propheſie; upon this the Lord threatens to adde this to their judgements, that he will take away his Prophets, and hereby give them up as dogs, to whom holy things are not to be caſt, and prevent the ſhame and ignominy which his Prophets ſuffered at their hands, as Matth. 7.6. or (as the words may be read by way of interrogation, If they ſhal not propheſie unto theſe, ſhall they take no ſhame? although they were rid of faithfull meſſengers to warne them, yet that would not hold off jugements, nor exempt them from ſhame and confuſion. Doct 1. The Lords Word in the mouth of his meſſengers, ought to be refreſhing, and a meanes of fructifying unto the Church; and will prove ſo, except it be to ſuch as are neer unto curſing; therefore is propheſying in the Original called dropping, by a name taken from raine, which refreſheth and fructifieth the earth. 2. A declining time, and a faithfull Miniſtry will be ſtill at odds and contending; decliners would either be rid of the Word and Miniſtry altogether; or if they think that too groſſe, yet they will allow of none but ſuch as are made to their minde; not of ſuch as may bee inſtrumentall to frame them according to Gods minde: Propheſie yee not, ſay they to them that propheſie; or Propheſie yee not, let theſe propheſie. 3. Howſoever, the Lord will have his truth publiſhed, ſo ſong as hee ſeeth fitting, or hath uſe for it, oppoſe who will; (and ſo the words may be read, that when the wicked ſaid, Propheſie not, the Lord anſwered, They ſhall propheſie,) yet when men become ſo deſperately wicked, as not only not to care for the Word, but ſtudie to affront and injure the Carriers of it; it is righteous with God to deprive them of it, for a judgment to them, and the good of his wronged ſervants: They ſhall not propheſie to them, that they ſhall not take ſhame; See, Ezek. 3.26 4 Albeit wicked men think all ſure enough if they were freed from that eye-ſore of a reproving and threatning Word and Miniſtry, yet that would put them never a whit the further from judgments for ſin; for ſo much doth that other reading hold forth; If they ſhall not propheſie, ſhall they take no ſhame? as if he ſaid, will that exempt them from judgments, that upon their contempt the Word is removed? No verily; but as it is a judgment in it ſelf, ſo it is a preſage of more following.
Ver. 7.
O thou that art named the houſe of Jacob, is the Spirit of the LORD ſtraitned? are theſe his doings? Do not my words do good to him that walketh uprightly?
Unto this accuſation and th…eatning the Lord ſubjoyns a ſad expoſtulation with this people, now ſo far degenerated, as thus to contemn and oppoſe his Meſſengers; as if they might limit his Spirit to ſpeak only what pleaſed them: or, as if his Spirit were ſtraitned to do them good, and preach comforts, if they were fit for them; that he muſt only threaten, and poſeth them, if their wayes and doings were approved of God, and ſuch as called for comfortable doctrine; and whether they could alledge that threatnings and judgments were his uſual way of dealing with his people in which he delighted, if he were not provoked thereunto by their ſin, and appeales to themſelves if his words did not both ſpeak and perform good things, and would prove ſo to them if they were holy; and conſequently it was not he nor his Prophets, but themſelves that were to blame, that the Word ſpake hard things unto them, and that accordingly they were puniſhed. Doct. 1. It is a deplorable caſe, and ſadly to be lamented, when men ſtand in oppoſition to the Word of God, and the Carriers thereof: ſo much doth this expoſtulation, and theſe preſſing interrogatories imply. 2. Men may both think and do many things with great boldneſſe, which yet if they ſhould ſeriouſly think upon, they would be forced to condemn and finde a witneſs againſt in their own boſomes: for, theſe queſtions put to their conſciences, imply, that God had a witneſs for him there, and they durſt not ſay nor do as they did, if their conſciences were put to it as in his ſight. 3. Many have, and ſtudy to keep up a name which they are ill worthy of, and no way anſwerable to it. O thou that are named the houſe of Jacob, ſaith he, but no way like that which Jacob was, and ſhould be: See, John 8.40. Hoſ. 12.3. 4. God can diſcover betwixt ſhewes and ſubſtance, and will ſee a fault in ſuch as glory in faire titles, for he calls them as they are: Thou art named the houſe of Jacob, and haſt but a name. 5. It is an evidence that a viſible Church is degenerated whatever ſhew they have, when they turn oppoſers of the Word of the Lord in the mouth of his ſervants, and of his ſervants for their meſſage cauſe, it being the true glory of the Church to have meſſengers carrying Gods mind unto them, and to entertain the meſſage and meſſengers as becometh; for, it is upon this account they get this title, Thou art named, &c. 6. Such as oppoſe and fight againſt the Word of God and his Meſſengers, do in effect fight againſt the Spirit of the Lord, whoſe Word it is; for, theſe oppoſers are challenged, as ſtraitning the Spirit of the Lord. 7. It is an high preſumption and injury done to the Spirit, to think to impriſon and deny him liberty in the mouth of his ſervants to ſpeak any thing but what men pleaſe: for, Is the ſpirit of the Lird ſtraitned? imports, that it was not ſeemly they ſhould limit him in giving Commiſſion to his ſervants. 8. The Lord hath a ſtore-houſe of ſpirit to bring forth comforts, and of power to produce mercies, if his people were fit for them; for, Is the ſpirit of the Lord ſtraitned? imports alſo, that it was not for want of fulneſſe in his Spirit, to publiſh or performe good things, that the Prophets got only commiſſion to threaten; ſee, Iſa. 50.2. 9. When the Lord ſends forth ſad threatnings in the mouths of his ſervants, it becomes a people ſeriouſly to examine their wayes, to ſee them diſapproved of God, and deſerving ſuch entertainment: therefore he leads them from quarrelling with the Spirit of God or his ſervants, ſeriouſly to conſider, Are theſe his doings? that is, whether their own wayes are agreeable to the law, or ſuch as the Spirit of God works in his people. 10. The Lords ordinary way of dealing with his people, in which hee delights, is merciemercy; for, Are theſe his doings? imports alſo, that however hee did now threaten and deal harſhly with them, yet they might be abundantly convinced that it was not his uſuall way ſo to doe, nor a courſe in which he took pleaſure, if their caſe did not call for it. See Mic. 7.18. Lam. 3.33. 11. That which God looks to and requires in his people, is not ſo much their profeſſion & ſpeaking, as their walking and carriage, and that they ſtudy a conſtant courſe of uprightneſſe and ſincerity, although they cannot attain to perfection; for, it is required that they walk uprightly. 12. As the upright walker will need the Word much for direction and encouragement; ſo to ſuch the Word ſpeaks onelyonly good, however they may reade and apply it wrong ſometimes, by reaſon of their diſtempers and fears, and may miſtake when the Word ſpeaks againſt their corruptions, which is without prejudice to their ſincerity, and when the Word ſpeaks hard things, whereby their further good is promoted in the end: for, do not my words do good to him that walketh uprightly? 13. The Words ſaying of good, is indeed a doing of good, not only becauſe comfortable meſſages do encourage, ſtrengthen and revive the heart; but alſo in regard of the certaine performance of what the Word ſaith: when it is ſaid, it may be counted done; My words doe good. 14. The goodneſſe of God to his people may deeply convince and humble them, who by ſin provoke him to doe otherwiſe; Therefore is all this ſet forth to be in God, that their ſin may be ſeen great which cauſeth ſuch ſtrange dealing.
Ver. 8.
Even of late my people is riſen up as an enemy: yee pull off the robe with the garment from them that paſſe by ſecurely, as men averſe from war.
A third accuſation is for their cruel robbery, whereby he alſo ſets forth the ſad fruits of their contemning the Prophets, and the true cauſe why God, by their Miniſtery, handled them ſo roughly; The ſumme of the accuſation is, that they whoſe fathers had been famous for valour in Wars, and defending the countrey againſt a common enemy, were now of late turned robbers of the innocent; and, as cruel enemies, did take away both the upper and neather garment from thoſe who were travelling peaceably, as minding no War; or did ſo deale with them, as if they had taken them in Warre; and ſent them away ſtripped, as if they had been in a battell. Whence learne. 1. Contempt of, and oppoſition unto Gods Word and Meſſengers, turnes men barbarous and inhumane, without all civility; and men following ſuch courſes cannot expect that the Word ſhould ſpeak peace to them; for, this is a fruit of their oppoſing the Prophets, that they were given over to ſuch cruelty; and is the cauſe why hard things were propheſied. 2. The degenerating of men from former good wayes, and the preſent evils of the time, are much to be obſerved, and hammered on by the ſervants of God; for, this is the ſubject of his accuſation, that even of late, or yeſterday, they were thus degenerated. 3. As declining profeſſours are ordinarily plagued with ſingular profanity, ſo profeſſion and priviledges will ſerve to aggravate the guilt thereof; therefore, howſoever they were onelyonly in name the houſe of Jacob, ver 7. yet in the challenge the Lord gives them their titles, my people is riſen up, &c. that ſince they would be accounted ſo, hee would make uſe of it to their diſadvantage who would not walke anſwerable to what they pretended to. 4. Oppreſſion of others, and for men ſo to carry themſelves towards friends as open and violent enemies uſe to do, is a practiſe not beſeeming ſuch as call themſelves the people of God; for, this is the challenge, My people is riſen up as an enemy: ye pull off the robe, &c.
Ver. 9.
The women of my people have ye caſt out from their pleaſant houſes, from their children have ye taken away my glory for ever.
Hee inſiſts in the accuſation, and gives a further inſtance of their inhumanity, in their carriage toward women and children, whom Warrs ordinarily ſpare; they caſt women violently out of their houſes, where they lived pleaſantly, and by bringing children unto ſlavery and miſery, did for ever deprive them of that dignity allowed to them by God as his people. Doct. 1. There are none of the children of men but in divine providence may meete with their own ſhare of trials, and ſhould look for them; for heare very women and children are not exempted more then men. 2. However the Church and particular members thereof may deſerve afflictions at the Lords hand, yet theſe ſame afflictions will endeere them to him, at leaſt in ſo farre as to be a ground of challenge againſt inſtruments, that they have medled with ſuch; wherefore what-ever theſe afflicted ones were otherwiſe, yet in their trouble, and in the challenge againſt oppreſſers, they are the women of my people. 3. God, the preſerver of men, hath a ſpecial regard to the weaker ſexe and tenderer years of perſons; and will aggravate injuries done to them from ſuch conſiderations; as here, ye have caſt out women, and taken away glory from their children, or, little ones. 4. Pleaſures and tender uſage are not to be looked upon by thoſe who enjoy them as abiding things, or a conſtant allowance, but, conſidering them as tranſient, they ought to look for changes when the Lord ſhall be pleaſed to call to it; for ſo much are we taught by the experience of theſe tender women caſt out of their pleaſant houſes. 5. There is an eſpecial glory allowed by God unto his Church, whereby ſhe may be ſeparated from all people, which the Lord wil maintain her in, againſt all who would deprive her thereof; this is ſignified by that external glory, and the priviledges conferred on Iſrael, (called, my glory, becauſe allowed of him) which now he challenges oppreſſors for depriving their children of while they were put in a condition not beſeeming the free people of God; From their children ye have taken away my glory. See Exod. 33.16. 6. Perſeverance in an ill way doth exceedingly aggravate the ſinfulneſs thereof; ye have taken away glory for ever; that is, without giving over that wicked way, or ceaſing to rob, 7. It may alſo be interpreted, that by making children bondmen, they aimed to deprive them of their glory perpetually; and ſo however children might be relieved from bondage, yet they are reckoned with according to their aim, and the nature of their work: and it teacheth, whatever the Lord may do in interpoſing to moderate the afflictions unjuſtly inflicted by men; yet inſtruments muſt anſwer to God for all that the nature of their work tended to, and for all they intended in it.
Ver. 10.
Ariſe ye and depart, for this is not your rest, becauſe it is polluted, it ſhall deſtroy you, even with a ſore destruction.
The Lords ſentence and threatning for this wickedneſſe is, that as they had caſt others out of their houſes: ſo the Lord would baniſh them from the holy Land, which was given them for a reſt, only on condition of Covenant-keeping: and that, becauſe they had polluted the Land by ſin; therefore it ſhould violently caſt them out. Doct. 1. It is incident to men when they have committed great wickedneſſe, yet to promiſe to themſelves peace by reaſon of ſome external priviledges; for, this charge, Ariſe ye and depart, implies, that notwithſtanding of ſin, they were not thinking of removing, becauſe there land was a reſt. 2. Sinne doth provoke God to turne up-ſidedown great priviledges, which are conferred upon a viſible Church on condition of her obedience; yea, it doth provoke him to prove himſelf ſuperior, of whom they hold all their enjoyments, and to deprive them of reſt and quiet who were reſtleſſe in ſin: for, whereas the Land of Canaan was given for a reſt, Pſal. 95.11. now the Lord ſummons them to remove, and threatens it ſhould not be areſt becauſe of their ſin; Ariſe ye, and depart, for this is not your reſt. See Numb. 14.34. 1 Sam. 2.30. 3. Men by their ſinning do not only ſet themſelves againſt God, but do pollute and defile all the creatures and mercies given them of God, by imploying them to the diſhonour of God; for, the promiſed Land is polluted by theſe ſinners. See Lev. 18.25, 28. Man going in rebellion drawes many creatures, abuſed by him, away with him. 4. Mercies being given that we might ſerve God with them, and not defile them; therefore it is juſt with God, that what we diſhonour him in or by, be taken away: This is not a reſt, becauſe it is polluted. 5. Abuſe of Gods mercies draweth on ſharpeſt judgements of any; for, it (that is, the Land) ſhal deſtroy you even with a ſore deſtruction. This the land did, not only in ſpewing them out as it did the Canaanites, Lev. 18.28. as loathing to bear or feed them who diſhonour God: but in that it was the great cauſe of their ſore judgement that they had polluted a Land of promiſe, where God in his Ordinances dwelt: and ſo it had been better for them, when God ſhould reckon with them, that they had dwelt elſewhere.
Ver. 11.
If a man walking in the ſpirit of falſehood, do lie, ſaying, I will propheſie unto thee of wine and of ſtrong drink, he ſhall even be the Prophet of this people.
In the fourth place they are accuſed for that, however they oppoſed true Prophets, yet they did approve of, and delight in falſe Prophets, and ſuch as pretending to inſpirations, and to be in office Prophets, would flatter them, and without warrant, promiſe proſperity to ſuch as were continuing in ſin: Whence learn, 1. The moſt profane in the viſible Church may ye… deſire ſome ſhew of divine inſtitutions and ordinances, and ſome ſort of divine approbation to their way, if they can have it; for, he ſhall even be a Prophet to this people; imports, that they would not willingly want Prophets, but deſire to have them, provided they go their way; that ſo albeit they reject true Prophets, yet they may have Prophets, and may ſeem not to want divine approbation; men may be profane enough, albeit they come not to the height of rejecting all ordinances, nor openly to profeſs they care not for Gods approbation. 2. It is no new thing to ſee men pretending to the Spirit of God, and revelations and light from him, who are but deceivers, if not deceived alſo, and ſent for a plague to a ſinful people; for, there are, who walk in the Spirit (that is, pretend to inſpirations as Prophets) and yet all this is but falſhood, and their doctrine a lie. 3. There will never be falſe Prophets and clawbacks wanting, to humour and ſoothe up a declining people; for, it is imported, there will be ſuch as propheſie of wine, &c. 4. As it is a great ſnare and judgement to a people to finde any ſhelter againſt naked truth, and Prophets againſt Prophets; ſo theſe falſe Prophets are diſcouragements to the true Meſſengers of God, while ſuch do flatter thoſe whom faithfull Meſſengers threaten; for, it is the peoples judgment, that they have prophets to oppoſe to thoſe whom they reject, ver. 9. See Jer. 18.18. And it is a great cauſe why Micahs threatnings take no effect, that they in the mean time propheſie of …ine and ſtrong drink: ſuch was Micah's trial when he had to do with Abah, 1 Kings 22.12, 13, 14, &c. 5. Such as pretend to any eminency in Gods houſe or ſervice, without his call or approbation, are ordinarily branded with badges of his diſpleaſure; for, theſe walking in the Spirit, or pretending to revelation, are plagued either with deluſion or impudency, (as ſuch ordinarily are, who abuſe light moſt,) in that they dare propheſie of wine, and ſtrong drink to a rebellious people. 6. Albeit the Lord may for a time forbear groſſe ſinners; yea, and plague them with proſperity alſo, yet it is falſe doctrine to preach peace and proſperity to a profane people, ſo as if God approved of them when he gives them proſperity, or as if any proſperity they got were not ripening them for ſorer judgements: for, as theſe falſe Prophets lyed, in reſpect they wanted a revelation and commiſſion to deliver ſuch a Doctrine, when on the contrary God was threatning that people: ſo it is ſtill a lye in theſe termes, to propheſie of wine and ſtrong drink to ſuch a people. 7. As it is a woful condition, when all that the viſible Church is ſet upon, is pleaſure and proſperity, and all they have to do with Prophets, is to make them glad with hopes thereof: (he is their choice, not who ſpeaks to …hem of their ſin and Gods grace, but who propheſieth of wine,) ſo a people are in a deſperate caſe, when they delight onelyonly in ſuch Doctrine as may pleaſe their fancy, and will not admit of freedom in Doctrine. Therefore it is a matter of challenge, and a cauſe of Gods contemning of them, (as being not my people, but this people) that ſuch a one ſhall even he the Prophet of this people, and not ſuch as faithful Micah. See Iſai. 30.10. Jer. ….31.
Ver. 12.
I will ſurely aſſemble, O Jacob, all of thee: I will ſurely gather the remnant of Iſrael, I will put them together as the ſheep of Bozrah, as the flock in the midſt of their fold, they ſhall make great noiſe by reaſon of the multitude of men.
Ver. 13.
The breaker is come up before them; they have broken up, and have paſſed thorow the gate, and are gone out by it, and their King ſhall paſs before them, and the LORD on the head of them.
The Lord in the cloſe of the Chapter ſweetens the former threatnings with promiſes of reſtitution of his Iſrael under Chriſt; wherein are contained their recollection and gathering, that Chriſt as their ſhepherd ſhall gather them in one, ſhall feed, ſecure and multiply them, ver. 12. that all impediments ſhal be taken out of their way, that might hinder their progreſſe, and that their march ſhall be ſtately, and their conduct ſafe; Chriſt their King who is the Lord, going before them as their general on the head of them. Whence learn, 1. In the throng of greateſt diſpleaſure, the truly godly are allowed comfort, that they be not cruſhed with threatnings, whereof they are moſt apprehenſive by reaſon of their tenderneſſe; for, in the midſt of theſe threatnings, Jacob and Iſrael get a promiſe; See, Matth. 28.4, 5. 2. The children of God ought to ſtudy much the certainty of Promiſes, that they may without heſitation rely upon them; I will ſurely aſſemble, I will ſurely gather, ſaith he, or in aſſembling aſſemble, which imports his perſiſting in that work till he perfect it. 3. Spiritual reſtauration by Chriſt, is ample matter of comfort to all believers in times of publick calamities: for that is the ſubſtance of this promiſe held forth for their comfort: it was their comfort under the Law to foreſee it, and ought to be ours for to enjoy it; See John 8.56. Luke 10.23, 24. 4. As no viciſſitude of diſpenſations hath buried in oblivion that Covenant made with Jacob and his ſeed, ſo the Catholick Church of Believers of all Nations have right to the ſpiritual promiſes made to Jacob and his ſeed: for theſe to whom the promiſes are made are called Jacob and Iſrael, to ſhew unto the ſeed of Iſrael that he would aſſemble them, being mindful of his Covenant; and to confirm all his Elect, that by believing in Chriſt they are made his Iſrael, and heirs to Iſraels promiſes. 5. Chriſt the great ſhepherd, will want none of his choſen ones, howſoever ſcattered, diſperſed, and far from him, but will have them all gathered and brought in to the fold of his Church; I wil ſurely aſſemble Jacob all of thee; I will ſurely gather the remnant of Iſrael, ſaith the Lord to ſcattered Iſrael, and to his ſcattered Elect, through the world; See John 10.16. 6. Chriſt, having gathered his people as in one flock, will do the duty of a faithful ſhepherd, in feeding and ſecuring of them from dangers: I will put them together as the ſheep of Bozrah, (a place in Edom or Moab, where there were many flocks and good paſture, 1 Chron. 1.43, 44. Jer. 48.24. and 2 Kings 3.4.) as the flock in the midſt of their fold. 7. The Lord, who of remnants can make multitudes, will in his own time bleſſe his Church with increaſe and multiplication of Converts, and hereby will make up the loſs of their ſcatterings and ſufferings: The remnant ſhal make a noiſe by reaſon of the multitude of men; See, Iſai. 49.20, 21. 8. Howſoever there may be many difficulties in the wayes of God, which his people are to follow; yet a people waiting upon him ſhall find impediments removed to their hand; and that they have nothing to do, but go on till they dip their feet in Jordans brink, and he will make it dry; for, the breaker is come up before them; they have broken up and have paſſed through the gate, and are gone out by it. The ſpeech alludes to the cuſtome of armies who uſually ſend ſome before to prepare the way, and break through ſtait paſſages that the army may march without trouble, Paſſes being opened in all places; See Iſai. 57.14. and 62.10. 9. Chriſts Church doth not want a King to go out and in before her, to protect, defend and guide her in her way, and as a General to fight her battels; for, Their King ſhal paſs before them, and the Lord in the head of them, 10. There is none to be acknowledged as having kingly power in or over the Church, as ſhe is a Church, but he who it the Lord JEHOVAH, for, their King paſſing before them, is JEHOVAH in the head of them: that is, their General in the forefront of them, as the word is tranſlated, 2 Chr. 20.27. See Hoſ. 1.11. Iſ. 52.12.