Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 3 · Chapter 1
CHAP. I.
IN this Chapter, after the Title, v. 1. The Prophet ſets forth the Lord as in a ſolemn Court-day, appearing with great power, ſeverity and Majeſty to take order with Iſrael and Iudah for their ſinnes, eſpecially Idolatry, verſe 2, 3, 4, 5. Then he particularly foretels the deſolation of the kingdome of Iſrael, ver. 6, 7. the greatneſſe whereof, together with Iudah's ſtroak by the ſame Aſſyrian, is particularly and pathetically held forth by the Prophet, from his own ſorrow for it, ver. 8, 9. from enemies rejoicing at it, ver. 10.— from declaration of the calamity of particular places where the enemy ſhould come, ver.— 10, 11, 12, 13, 14, 15. and from the mournful face that then ſhould be of all things, v. 16.
Verſ. 1.
THe word of the LORD that came to Micah the Moraſhite, in the days of Jotham, Ahaz, and Hezekiah Kings of Judah, which he ſaw concerning Samaria and Jeruſalem.
THe Inſcription or Title of the Prophecy doth contain a deſcription of the meſſenger imployed, from his name and the City where he was born, (conceived to be that City Marſhah in the Tribe of Iudah, Ioſh. 15.44. 2 Chron. 11.8. and 14.9, 10. which is here threatned, v. 15.) as likewiſe his commiſſion from God; the time of his propheſying under ſeveral kings of Iudah; and a declaration that his commiſſion extended to both the kingdomes of Iſrael and Iudah, and eſpecially to the chiefe Cities thereof. Whence learn, 1. Men are not to run unſent on publick imployments in Gods houſe, but to waite upon a call and commiſſion; and, having received it, to cleave cloſely to it; for, the Word of the Lord came to Micah, and he publiſhed only, the Word of the Lord that came to him, and which be ſaw, &c. 2. The meſſages and challenges ſent by the Lords ſervants unto the Church, are to be looked on as ſent from him, whoſe challenge the conſcience cannot flee, as being more then our party, and as being moſt certain and infallible: Therefore this doctrine is held out to be the Word of the Lord, and Micah ſaw this; to wit, in viſion, or by prophetick revelation, implying that what he ſaid, was as certain as if it were ſeen accompliſhed. 3. The Lord in his great mercy and long ſuffering, is pleaſed not to with-hold a teſtimony from his backſliding people, but by multiplication, and long continuance of Prophets, is pleaſed to forewarne them of ruine, if ſo be they may turne and prevent it. Therefore is not only backſliding Iſrael honoured with Prophets, but there are many at once in both Kingdomes, and theſe propheſying long in the time of many Kings; for, not onelyonly is Iſaiah at the ſame time with Micah propheſying in Judah; but Hoſea, if not alſo Amos in Iſrael; as may be gathered from the inſcription of their Prophecies. Frequent ſending of Prophets and meſſengers is either a means of ſtirring up to reformation, as when Haggai and Zechariah were ſent out almoſt at one time, Hag. 1.1. Zech. 1.1. with Ezra 5.2. or a preſage of ſpeedily approaching ruine where their meſſage is not received, 2 Chron. 36.15, 16, 17. 4. The ſervants of God muſt not reſolve to have alwayes ſweet times and fair weather in the ſervice of their generation; but ought to look for variety of times and conditions to wreſtle with; ſuch was the lot of this Prophet, he lived in the dayes of Jotham, Ahaz, &c. Having to do not only with wicked Kings in Iſrael, who lived in the ſame time with theſe Kings in Judah; and in Judah he had not onelyonly a pious Hezekiah to deal with, but a wicked Ahaz, and a Jotham, in whoſe dayes reformation was not ſo through, as under Hezekiah or Joſiah; and he did ſee the total ruine of Iſrael, and the affliction of Judah by the Aſſyrians. 5. As the Lord will not ſpare his own people when they provoke him; ſo doth he in equity deal with them according to the degrees of their provocations: therefore is there a ſad meſſage concerning Jeruſalem and they muſt not take it ill to be joyned with Sam…ria in the procaſs, whom yet they hated as vile Apoſtates; yet it is ſo ordered, as Samaria is placed firſt, it being firſt and chief in the provocation, (which is a poor preferment) and conſequently, firſt and deepeſt ſharers in the puniſhment, as getting only threatnings; whereas Judah is comforted, and puniſhed at this time with greater lenity.
Ver. 2.
Hear all ye people, hearken, O earth, and all that therein is, and let the Lord GOD be witneſs againſt you, the Lord from his holy Temple.
To conciliate Authority to the enſuing Doctrine, the Prophet ſummons all the creatures, and all people to be witneſſes to this proceſſe, againſt Iſrael and Iudah, and to one ſolemne Court day; wherein the Lord would judg and witneſs againſt his people, and by his judgements ſhould vindicate the ſentence of his ſervants againſt ſin, from all contempt of unbelievers. Doct. 1. The Word of the Lord ought to be gravely, and with all Authority delivered by his Meſſengers; therefore doth Micah by this ſolemn charge to all creatures to appear, declare that his meſſage was a grave purpoſe, not to be ſlighted, and that it was the Lord who hath command of all creatures, and not men only they had to do with. 2. It is uſual for the viſible Church, not only to ſlip through inadvertency, but eſpecially to drown her ſelf in Apoſtaſie; and having once fallen away, to prove ſo void of all ſenſe of Piety, ſo ſelfiſh and ſo obſtinate, as not to be eaſily convinced; and ſo ſtupid in ſin, as not to be ſenſible of approaching wrath: therefore muſt there be a ſolemn citation of all Nations, as if there were need of a dayes-man to awake them from their ſleep, and the Lord muſt be a witneſs againſt them, ere they be convinced. 3. God is a witneſſe, whoſe teſtimony may and will convince of ſin, as not only knowing all things perfectly, but when he declares this with power, either inwardly to a conſcience only, or outwardly by corrections alſo, he will convince the moſt obſtinate; Let the Lord be witneſſe againſt you, and he will carry his point. 4. When ſin is come to an height in the Church, and they will not take with, or ſtrive to amend it, then the Lord will publickly, in view of all the world, convince and correct them by his ſtroaks; therefore doth he call all people, the earth, and all that therein is, to hear and ſee the Lord witneſſing againſt his Church: which is a bitter caſe when our betrothed Lord is provoked to go out of doors to the ſtreets with his beloveds faults. 5. The juſtice and equity of the Lords dealing with his people, even when he proceeds to ſeverity in correction, is ſo uncontrovertedly clear, as that it may be ſeen and read of all, therefore alſo are the creatures called to appear, as witneſſes of his proceedings, and that affliction is juſtly procured by Iſrael. 6. If this paſſage, from his holy Temple, be underſtood of heaven; it teacheth, that however men may obſtinately bear out againſt all convictions from men, yet the glorious Majeſty of God, when he lets forth any rayes of it from heaven, (as v. 3, 4.) in his works, it will ſo dazle them, as they ſhall not be able to ſtand out: If we underſtand it of the Temple at Jeruſalem, it teacheth, that the Jewes their confiding much in the Temple, ſhould not exempt them, but rather be a part of their ditty; that the mercies of God, manifeſted there, and from thence unto them, ſhould effectually convince them of ſin, and aggravate it, who have not walked anſwerably; and that Iſraels renouncing of that Temple and the worſhip of God, there ſhall be matter of a ſad challenge, which they will not be able to anſwer. In all theſe reſpects the Lord God will be witneſſe from his holy Temple.
Verſ. 3.
For, behold, the LORD cometh forth out of his place, and will come down and tread upon the high places of the earth.
4.
And the mountains ſhall be molten under him, and the valleyes ſhall be cleft: as wax before the fire, and as the waters that are poured down a ſteep place.
To ſtir them up the more, and to make them heed the meſſage, he declares in general Gods purpoſe concerning them; that he would manifeſt himſelf in his glory from heaven, and trample under his feet whatever is moſt eminent, and make high and low feel the effects of his Preſence and Juſtice, according to his infinite power, which when he pleaſeth to let forth, will make mountains to tremble and reſolve into duſt; and vallyes to cleave, as wax melteth before a fire, and as waters run with violence down a ſteep place. Doct. 1. However the Lord do moſt clearly manifeſt his glory in heaven, and Atheiſts and carnal men think he is ſhut up there; yet as he is every where filling heaven and earth; ſo will he, when he pleaſes, manifeſt his preſence on earth, in glorious effects of providence; for ſo doth this ſpeech import, The Lord cometh forth out of his place; that however heaven be in a peculiar way his habitation, yet he will from thence appear in glorious majeſty on earth. 2. The glorious manifeſtations of God in the world, ought to be looked upon with reverence, admiration, and humble wondring. So much doth behold prefixed to this manifeſtation, import. 3. It is quite beſide the expectation of a back-ſliding Church, that God ſhould appear in ſeverity againſt them; and therefore ſuch a diſpenſation ſurprizeth them: ſo much alſo doth this Behold teach, that to them who ſtill dream of peace with God, notwithſtanding their wicked way, it ſhould be an unexpected and ſudden thing to ſee him appear in glory to puniſh. 4. The greatneſſe and majeſty of God, ought to be well ſtudied and conſidered upon, by all thoſe who oppoſe him, and reject his will, not to drive them yet further from him, but rather to cruſh their obſtinacy, and induce them to repent; for, Gods Majeſty is here held forth to make them tremble, to be found in a way diſapproved of his Word. 5. Men in their declinings from God, ſeek unto themſelves falſe refuges, whereby they think to ſhelter themſelves againſt Gods vengeance, but are herein deluded; for, there are high places of the earth; whereby are ſignified their Idols worſhipped on theſe high places, wherein they truſted, or their ſtrong holds, or high and lofty men, who thought to be exempted from common judgements; or, generally their high and lofty imaginations, all which, or whatſoever elſe they can oppoſe, the Lord is potent to cruſh; He will come down and tread upon the high places of the earth. 6. Greatneſs of oppoſition againſt God, contributes to ſet him out more eminently by cruſhing thereof; for, He treads on the high places, that is, not only cruſhes and commands them, but is the more eminently ſeen in ſo doing, in that they are high; their height making them conſpicuous from afar, while he ſtands upon them. 7. The Lord is able to overturne what is greateſt and moſt ſtable in the world, and make all creatures feel his power and indignation in an effectual way; this is held forth in that the mountains ſhall be molten under him, and thevalleys cleft as wax before the fire, &c. 8. Sin in the people of God, makes that which otherwiſe might be comfortable, matter of terrour to them; for, whereas the Majeſty and Power of God is comfortable to the Church, in that ſhe hath ſuch a God to cruſh her enemies, and wherein they deal proudly to be above them; yet now, becauſe of ſin, it is the matter of her terror: However it be ſo far comfortable, as that all this is done to drive her to his mercy.
Ver. 5.
For the tranſgreſſion of Jacob is all this, and for the ſins of the houſe of Iſrael: what is the tranſgreſſion of Jacob? Is not Samaria▪ and what are the high places of Judah? are they not Jeruſalem?
Followeth the Lords quarrel, or the cauſe procuring his appearing thus in glorious ſeverity, which is the hainous tranſgreſſion of his people, who came of Jacob, otherwiſe called Iſrael, and withal, he declares, that the Original and riſe of this tranſgreſſion in Iſrael, was from the chief City Samaria, while as Omri and Ahab did there erect Idolatry (having tranſlated the regal dwelling thither, which was before in Tirzah, 1 Kings 16.23, 24.) which had now in proceſſe of time, ſpread through the Kingdom, and had daily influence from the Court and chief City: and that in Iudah the City of Ieruſalem had caſt a Copy to all the Land, and not only in ſins againſt the Second Table, but in corrupting the worſhip of God with their high places, which Iotham tolerated, and his ſon Ahaz proceeded to groſſer abominations, 2 Kin. 16.10, 11. 2 Chr. 28.24.25. and ſo drew on the people to imitate their wayes. Doc. 1. The provocations of the Lords priviledged people may bring on very remarkable ſtroaks; for, all this (that is, all this appearing in ſeverity,) is for the tranſgreſſion of Iacob. 2 Albeit the Lord in his great mercy look over the infirmities of his people; yet rebellion, and idolatry, and corrupting of his worſhip, eſpecially when multiplyed, is that which he will not tolerate: for, this ſtroak is for their tranſgreſſions (or, rebellions) their ſins and high places. 3. In times of defection and controverſie, the Lord hath a ſpecial eye upon, and a chief quarrel againſt ſuch as have a leading hand in bringing on, or carrying on the Apoſtaſie; for, theſe queſtions, What is the tranſgreſſion of Iacob? What are the high places of Iudah? imports, that God obſerves, and would have the cauſe of all the defection, and who began it, ſought out. 4. In univerſal defections, eminent places and perſons are ordinarily moſt culpable, as miſleading others by their example and authority; for, the tranſrgeſſion of Jacob is Samaria, the high places of Judah are Jeruſalem; that is, iniquity abounds moſt in theſe Cities, and the ſins of the Land have their riſe and countenance from thence. 5. The Lord hath an eſpecial eye upon his own Church and people, to whom he manifeſts himſelf and marks their declinings narrowly, eſpecially in the matter of his worſhip: for, Judahs high places are eſpecially pointed at, whereas all Iſraels deſperate defection is named in a gen…al of tranſgreſſion.
Ver. 6.
Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I wil poure down the ſtones thereof into the valley, and I will diſcover the foundations thereof.
The Lord pronounceth a more particular ſentence againſt Iſrael for their ſins, and particularly againſt Samaria, that when theten Tribes ſhould be led captive, that City (as being chief in the ſin) ſhould have a remarkable ſtroak; the buildings thereof ſhould be raſed to the very foundation, the ſtones thereof caſt down from the hill whereon it ſtood, to the valley, to lye as heaps of ſtones do, which are gathered by Labourers of the ground; and the place thereof ſhould be only for planting of vineyards in it. Doct. 1. Iniquity entertained, will lay moſt eminent and ſtrong places deſolate; for, Therefore wil I make Samaria as an heap of the field, &c. although it endured a ſiege for three years, 2 Kings 17.5. yet this threatning takes effect at laſt. 2. Eminency in ſin, cauſeth eminency in judgements; therefore Samaria is made an heap, the ſtones poured down, &c. whereas other Cities of that Kingdom were not ſo ruined, but there are ſome Cities of Samaria, or, of the Countrey about to bee inhabited, 2 Kings 17.24. when it lyeth deſolate. 3. Wicked men, proſecuting their wicked and ambitious ends, may be made uſe of by God in an holy manner, as inſtruments to execute his judgments upon his backſliding people, and are ſo to be looked on by all, who would have the uſe of their condition; therefore, the Lord, for his peoples inſtruction and direction, doth own the ſtroak to be inflicted by the Aſſyrians, I will make Samaria as an heap of the field, &c.
Ver. 7.
And all the graven images thereof ſhall be beaten to pieces, and all the hires thereof ſhall be burnt with the fire, and all the Idols therof will I lay deſolate; for ſhe gathered it of the hire of an harlot, and they ſhall return to the hire of an harlot.
Samaria is threatned with further ruine, in that not only her private things, but her ſuppoſed ſacred things ſhould be deſtroyed, her graven images broken, that the mettal thereof might be carried away; and her gifts given to Idols, (as harlots do to their Paramours) or her riches, out of which ſhe gave theſe gifts, and which ſhe accounted to be the reward of her idolatry, ſhall either be burnt by the furious ſoldiers, or go as they came, and periſh as they are purchaſed, and ſo her idols ſhould be deſolate. Doct. 1. As it proves the vanity of idol-gods, that they are obnoxious to deſtruction and deſolation, ſo in dayes of vengeance Gods ſpeciall quarrel is againſt them, to ſhew their frailty, and the folly of all thoſe who cleave unto them; therefore all the graven images thereof ſhall be beaten in pieces, and all the idols thereof wil I lay deſolate, by with-drawing reſpect, worſhip, and gifts from them. 2. Idolatry is in Gods account ſpiritual harlotry and adultery; for their gifts given to idols, are hires, ſuch as are given unto, or by harlots, as the word ſignifieth, and their riches the hire of an harlot. Idolaters break that Covenant betwixt God as their Husband, and them as his Spouſe, and doe poure out that affection due onelyonly to God, on idols, and therefore provoke him, in his jealouſie to puniſh. 3. As men may, through Gods permiſſion, proſper in an ill way: ſo are they ready to ſacrifice their proſperity to a wrong cauſe, and by their proſpering to harden themſelves in their way: for Samaria's gifts beſtowed on her idols, or her great riches enabling her to offer, ſhe gathered it of the hire of an harlot: that is, ſhee acknowledged not God for her riches, but conceived that they came to her for her unlawfull leagues and treaties with idolaters, and as a reward of her idolatry, and defection from the Tribe of Judah, and the worſhip of God; and therefore perſevered in it. See Hoſ. 2.5. Ier. 44.17, 18. 4. Riches purchaſed in a wrong way, or abuſed to confirme men in a ſinfull courſe, ſhall come to nought; for, the hire thereof ſhal be burn… with fire, and they ſhal return to the hires of an harlot. Whereby wee are not ſo much to underſtand, that the Aſſyrian Idolaters ſhould take the riches and gifts of Samaria, and abuſe them, as Iſrael had done, in putting theſe gifts in the Temple of their Idols, and acknowledging the riches as given them by their god: as that it is a proverbial ſpeech, ſignifying, that as theſe riches were ill purchaſed by Iſrael ſo they ſhould go as they came, and do them no good, but vaniſh; for an harlot purchaſeth her hire ill, and ordinarily it is as ill ſpent.
Ver. 8.
Therefore I will wail and howle, I will go ſtript and naked: I will make a wailing like the dragons, and mourning as the owls.
The ſentence being pronounced, the Prophet proceeds to ſet forth the greatneſſe of the judgment, together with that which was to come on Judah, that they may be ſtirred up to lay it more ſeriouſly to heart in time. And firſt, hee declares what their calamity ſhall be, by his own ſorrow for it, which was extreamly bitter, as of dragons and owles, whoſe horrible howlings in deſert places, is made uſe of in Scripture, to expreſſe the condition of men ſenſible of great calamities, I…h 30.29. Pſa. 102.6. and by his going naked, and ſtript of his upper garments, as a ſigne of totall deſolation, Iſa. 20.2, 3. By all which the Lord doth not declare his allowance of any bitter carnal mourning in trouble; but by the Prophets practice the Lord would teach, 1. When his people provoke him, he can ſend affliction beyond expreſſion, and ſuch ſorrows as no outward ſignes can ſufficiently vent; for, this bowling, wailing, and going naked, doth import ſo much in the Prophet foreſeeing the ſtorme, and doth foretell, that it ſhall be ſo with the people, when they feele it. 2. It is the duty of faithfull Miniſters, not onelyonly to denounce judgement againſt ſinne and ſinners, but ſo to doe it as may make them moſt ſenſible of their danger before they feele it in reality; therefore doth Micah waile, and howle, &c. that they might thereby read the reality and weight of the threatning, and ſtudy to prevent the execution. 3. A moſt effectuall way of making people ſenſible of threatnings, is, when the meſſengers themſelves are affected with them when they deliver them; for, therefore doth Micah, who carried this meſſage, waile and howle. 4. Threatnings from the Lord ought to be denounced with great affection and ſympathie in the Meſſengers, that ſo they may evidence, that it is no revengefull and bitter ſpirit in them, that maketh them ſpeak ſo ſharp; and withall, that their affection thus evidenced, may make way for an unpleaſant meſſage: Therefore will I waile and howle, &c. (ſaith he) as a ſympathizer with the people of God, however, as his meſſenger, I carry the hard tidings.
Ver. 9.
For her wound is incurable; for it is come unto Judah, he is come unto the gate of my people, even to Jeruſalem.
In giving a reaſon of his ſorrow, he yet further deſcribes the calamity from the univerſality of it, that Samaria, as ſhee is deſperately ſick of provocations, without any hope that ever ſhee ſhould amend; ſo her ſtroak was incurable; and that the Aſſyrian having deſtroyed them, that fire ſhould burn through all Judah, even to Jeruſalem, the mother-City, and ſeat of juſtice to all the Jewes, of whom he was one, and whom hee loved dearly: And ſo hee comes to the ſecond branch of the Threatning which is againſt Judah and Jeruſalem; as was likewiſe foretold by Iſaiah, chap. 8.7, 8. and accompliſhed, 2 Kings 18.13. &c. Doct. 1. It is a bitter cauſe of complaint, when ſtroaks inflicted by God are irremediable, whereas a ſtroak is eaſie wherein there is hope of deliverance; therefore doth Micah waile, for her wound is incurable. 2. Albeit the Lord begin his puniſhments for ſin where it pleaſed him; yet when hee lifts up his hand, ſuch as are guilty of the ſame ſinnes, may think not to eſcape; for when the wound is begun at Samaria, it comes unto Judah, he is come to the gate of my people, &c. Jeruſalem being ſo called, becauſe it was the ſeate of juſtice, which uſed to be adminiſtred publickly in the gate. 3. The Lord may ſuſpend his corrections upon his Church for her backſliding, untill a time of reformation, and then inflict them; for, however Ahaz had his own fears from Rezin King of Syria, Iſa. 7. 2 Kings 16. yet the correction for the high places of Judah (of which ver. 5.) is by the Aſſyrian, who deſtroyed Samaria, and that in the dayes of Hezekiah the Reformer, 2 Kings 18. It is come (to wit from Samaria) into Judah. The reaſon of which, is partly, becauſe Reformation being not ſet about ſincerely and cordially, (as it was in the body of Judah in Joſiah's time, Jer. 3.6, 10.) doth ſo much the more provoke the Lord to puniſh for former Apoſtaſie; partly, the Lord chuſeth a time of Reformation to puniſh in, that a people, being at ſuch a time ſenſible of the ſinne procuring the ſtroak, the affliction may be bleſſed to make them reform the more throughly; and partly, the Lord chuſeth this time, that the ſtroak may be the more moderate, there being ſome ſtanding in the gap, and no totall backſliding; and accordingly we finde Jeruſalem preſerved, though threatned. 4. The affections of the Lords ſervants in a time of diſtreſſe, ought to be ſet on work to ſympathize chiefly with ſuch as are moſt dear to God; therefore ſaith Micah, He is come to the gate of my people Not ſo much his, becauſe hee was their countrey-man, (which ought not to ſway with Miniſters in publick adminiſtrations, Deut. 33.8, 9. though otherwiſe to be tender even in that reſpect, is commendable) as becauſe they were more upright in Religion then Samaria, and therefore the enemies coming even to Jeruſalem where the Temple ſtood, is moſt bitter.
Ver. 10.
Declare yee it not at Gath, weepe yee not at all: in the houſe of Aphrah roll thy ſelf in the dust.
In the next place, the calamity of the people, and cauſe of the Prophets ſorrow, is held forth to be ſo great, that it were to be wiſhed, that their enemies (ſuch as the Philiſtims in Gath) never knew of it, and ſo might not inſult over them in their miſery, to add to their affliction; and therefore in a figurative way (uſuall in Lamentations, and borrowed from 2 Sam. 1.20.) they are injoyned to conceal their affliction from ſuch, by ſuppreſſing their weeping, leſt they ſhould hear it: Whence learn, 1. There are ſtill ſome in the world waiting for matter of joy in the Churches calamities, whoſe gladdeſt day will be to ſee her in trouble; For, ſo much doth this prohibition to declare it in Gath, import. 2. Of all enemies, ſuch are among the moſt inveterate, as being neereſt unto the people of God, yet partake not of their mercies, for, ſuch were theſe at Gath, lying hard upon the borders of Judah, from whom eſpecially they would conceale their grief. 3. It is a new grief, and great addition to the afflictions of the godly, that enemies by reaſon of their calamities, take occaſion to reproach them, their God, and Religion. And it would be a deliverance in part, to have their caſe concealed from ſuch, and an eaſe to ſmother their grief, if that could conceal it; for, this charge, Declare ye it not at Gath, weep ye not at all, doth import the Churches wiſh, that ſuch knew it not, and her eaſe if it were ſo. 4. The Church of God muſt reſolve not onelyonly to have afflictions, but alſo to have them noted and obſerved by enemies, and to lie under all their inſolencies and reproaches becauſe of them, till their triall be perfected; for, while in a figurative way the Prophet thus prohibits, it intimates that it could not be hid, and that the Church had this added to her triall.
In the reſt of this Chapter to the laſt verſe, the greatneſſe of this ſtroak, and the cauſe of the Prophets ſorrow, is yet further ſet forth, in a particular and pathetick enumeration of ſuch places (eſpecially as would appear in Judah) as ſhould feele the calamity of Warr, and what their calamity ſhould be; and albeit we find no mention elſewhere of divers places named here, eſpecially theſe, ver. 11, 12. yet we are to conceive, that they are either proper names of places (though unknowne to us) choſen out from among other places, in regard the ſignification of their names, doth illuſtrate their condition by the War: or, that they are appellative and borrowed names given to ſome places from their qualities, properties or condition, to illuſtrate, their calamity in the enſuing tempeſt, as may be ſeen in the particulars. And ſo here by Aphrah ſignifying duſt, we are to underſtand either that City in Benjamin, Joſh. 18.23. where the Aſſyrian was to come (and which was far from the Philiſtines hearing,) or, generally, a place brought to the duſt, and made duſty by affliction, who therefore are to roll themſelves in the duſt, in token of great ſorrow for their duſty and afflicted condition; ſee Ier. 6.26. Doct. 1. As the children of God by their behaviour in trouble, are to give no occaſion of reproaching unto enemies; ſo are they before the Lord to evidence, that they are ſenſible of his hand; for, as they are not to weep at all in Gath, or where the Philiſtines may hear it, ſo are they notwithſtanding in the houſe of Aphrah amongſt themſelves, to expreſſe their ſorrow. 2. As great afflictions will be very grievous and bitter, making men without any regard to themſelves, wallow in duſt and aſhes; ſo the ſweet uſe of trouble is, when men ſtoop to their condition, and to what it calls unto, while Aphrah made duſty by affliction deſcends to the duſt; in the houſe of Aphrah roll, &c. 3. Our kindly bed in trouble, is duſt, as being duſt by our Original, and the end of affliction being to let us know we are ſuch, In the houſe of Aphrah (or, of duſt) roll thy ſelf in the duſt.
Ver. 11.
Paſs ye away thou inhabitant of Saphir, having thy ſhame naked; the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he ſhal receive of you his ſtanding.
The next place mentioned is Saphir, the ſignification whereof leads to this Interpretation; That ſuch as dwelt beautifully and pleaſantly (for ſo much doth the inhabitant of Saphir ſignifie) ſhould either flee, or be carried into captivity by the enemy, in much ignominy and reproach; as this manner of ſpeech is uſed to expreſſe great ignominy put upon captives by licentious ſouldiers, Iſai. 20.4. & 47.3. Ier. 13.22. It teacheth, that as pleaſures and delectable ſituation and dwelling will be no guard againſt God purſuing a controverſie for ſinne; ſo pleaſure abuſed will be forth-coming for double ignominy, and will contribute to imbitter a cup of affliction; for, the inhabitant of Saphir paſſeth away, having her ſhame naked: her glory keeps her not from ignominy, and it is ſo much the ſadder as that ſhe had been a Saphir. The next place, Zaanan ſignifying a place of concourſe like flocks; and Beth-ezel ſignifying a place that is neer, lead us to this expoſition of the reſt of the verſe; That a place of great concourſe and many people, ſhall not come out to help or comfort, when their neereſt neighbours are mourning: the reaſon whereof is ſubjoyned in theſe words, He ſhall receive of you his ſtanding; that is, Zaanan ſhall not appear in Beth-ezels trouble, as having their own difficulties, and learning by the example of their neighbours, that there is no ſtanding out or reſiſting of the enemy; or they dare not expreſs compaſſion, as looking that the enemy will ſettle his camp among them, and take a ſore recompence if they make him continue in a ſiege againſt them. Doct. 1. Humane helps and greateſt probabilities, will prove but vain in a day of vengeance; for, a place of repair ſuch (as Zaanan) will not be able to help, no not a place neer unto them; whereas either their number, or the vicinity of the place afflicted, might ſeem to promiſe otherwiſe. 2. It is an uſual thing in a day of calamity to ſee men ſelfiſh and taken up with their own grievances, without regarding others, and to ſee the Lord give every man and place ſo much to do as ſhall give him no leaſure to look about him: Zaanan came not forth in the mourning of Beth-ezel, &c. See Ier. 47.3. 3. Univerſal diſcouragement ordinarily goes before an inſtrument of Gods vengeance, eſpecially once prevailing to make way for his further ſucceſſe, one place learning by the example of another that there is no reſiſtance; for, ſo much doth the firſt interpretation of that paſſage, He ſhall receive of you his ſtanding teach. 4. However it be both lawful and neceſſary for a people to beſtir themſelves for their own defence in danger; yet ſuch is the fierceneſs of Gods anger purſuing forſin, as all oppoſition made to the inſtruments thereof, doth but tend to the oppoſers greater diſadvantage, while as the enemies loſſe of time, means or men, is made up by their ſpoil and further ruine; for ſo much doth the other interpretation of that paſſage (which agrees alſo with the principal ſcope) import.
Ver. 12.
For the inhabitant of Maroth waited carefully for good, but evil came down from the LORD unto the gates of Jeruſalem.
This verſe contains another evidence that there ſhall bee no ſtanding againſt that calamity, and therefore comes in, as a farther clearing of that in the end of the former verſe, as appears by the Particle, for. The ſignification of Maroth (which is bitterneſs) and of the Original word rendred, waited, which ſignifieth alſo to be grieved, and of the word rendred But, which ſignifies chiefly Becauſe; leads to this interpretation of the verſe; That thoſe whoſe condition is made bitter by affliction, ſhould earneſtly expect for ſome good; but in vain, they ſhould yet be more grieved for want of it, and for diſappointment of theſe expectations, and that becauſe the trouble ſhould overſpread, and reach to the gates of the royal City where the Temple was. Whence learn, 1. When the Lord ariſeth to plead againſt ſinners, he can put them in a very diſconſolate condition, and make all their pleaſures end in bitterneſs: for, in this calamity there is, The inhabitant of Maroth, or of Bitterneſſes, even many of them; See Ruth 1.20. 2 Howſoever afflicted people do uſually much look out for ſome iſſue, yet grief may be oft-times but growing, when ſuch as have felt ſome bitterneſſe, are expecting an end of it; for, The inhabitant of Maroth was grieved (or ſick with grief) for good, which they wanted, though they waited carefully for better, as the word alſo ſignifies. See Jer. 14.19 3. Sometime the only comfort left a people in trouble may be this, that a greater trouble is coming to ſhoulder out, and make them forget a leſſer: Evil coming unto Jeruſalem, to make them forget particular grievances; and from the Lord, to make them digeſt the Aſſyrians fury. 4. Afflictions ſent from God upon the Church, are to be obſerved and laid to heart, as not only ſad in themſelves, but as Preſages of great anger to come on the reſt of the world beſide; for, they were grieved for good, becauſe evil came down from the Lord unto the gate of Jeruſalem; that added to their grief, and was an evidence of their own hopeleſſe condition.
Ver. 13.
O thou inhabitant of Lachiſh, binde the charet to the ſwift beaſt: ſhe is the beginning of the ſin to the daughter of Zion: for the tranſgreſſions of Iſrael were found in thee.
Lachiſh, a City in the Tribe of Judah, Joſh. 15.21, 39. Jer. 34.7. is threatned, that they ſhould endeavour ſpeedily to flee from the enemy, but to no purpoſe, as accordingly it was beſieged by Sennacherib, 2 Kings 18.14, 17. and 19.8. the reaſon of which judgment is, that they having firſt of any in Judah, received the idolatrous worſhip of the ten Tribes, occaſioned the ſpreading thereof even to Jeruſalem. D…ct. 1. The Lord hath in his wiſdom ſo ordered the writing of holy Scripture, as every particular paſſage and book hath ſomewhat in it for our further information, which would not be ſo clearly had elſewhere, to the end we may be allured to ſtudy it much; as here, we have Lachiſh receiving of Idolatry firſt, which is not mentioned in the hiſtory. 2. As ſin will drive men from their habitations; ſo flight will periſh from the ſwift, when God hath judgments to bring on; for, bind the chariot to the ſwift beaſt, implies, that they ſhould be made glad to flee from their City on any terms, and that they ſhould not be ſaved by flight. 3. To be the firſt occaſion, and a chief ſtumbling-block in a Lands defection, brings an exemplary judgement; for, Lachiſh is ſhut up in her enemies hand, becauſe ſhe is the beginning of ſin to the daughter of Sion: for the tranſgreſſions of Iſrael were found in thee.
Ver. 14.
Therefore ſhalt thou give preſents to Moreſheth-Gath, the houſes of Achzib ſhall be a lie to the Kings of Iſrael.
Lachiſh's further judgment is, that when they ſhould ſend Preſents and Gifts to ſome Town or Countrey called Moreſheth, belonging to Gath of the Philiſtines, (and ſo is diſtinguiſhed from that Moreſhah in Judah;) or (as the word ſignifies) to the inheritance (and people) of Gath, for aid and aſſiſtance againſt the enemy, they ſhould diſappoint them, as the Kings of Iſrael were by ſome other Confederates. This Achzib, with ſome other cities was not at firſt ſubdued by the tribe of Aſher, Judg. 1.31, 32. And it ſeemes the Kings of Iſrael had covenanted with them for aid againſt the Aſſyrians, but were deceived, as Lachiſh was by the Philiſtines. Achzib is only named, either becauſe the reſt dpended on it, and are called the houſes of Achzib; or becauſe the ſignification of its name (which is a lye) doth ſerve to illuſtrate their diſappointing of their friends. Doc. 1. Wicked men had rather imploy any means in their ſtrait, then ſeek to God, and ſo do provoke God to diſappoint them; for, Thou ſhalt ſend preſents to Moreſheth Gath, to wit, to no purpoſe. 2. The Lord hath given many experiences of the vanity of all humane helps when he is angry, though men will not be wiſe to make uſe of them; for, the diſappointment of Lachiſh is illuſtrated from another, which might have learned them wiſdom: The houſes of Achzib are a lye, &c. 3. The vanity of all refuges when God is provoked, is conſpicuous to an obſervant eye, as if it were their very name, and written on their forehead, The houſes of Achzib (which ſignifies a lie) are a lie anſwerable to their name.
Verſ. 15.
Yet will I bring an heir unto thee, O inhabitant of Mareſhah: he ſhall come unto Adullam the glory of Iſrael.
He threatens Mareſhah in Iudah, Joſh 15.44. which ſeems to have been his own City, that (according to the ſignification of the name) the Lord ſhould bring the enemy to be their heir, and poſſeſſe their goods; and then ſummarily ſets forth the extent of this ſtroak, that it ſhould reach to Adullam, which lay Southward of Jeruſalem, toward the border of Judah, Joſh. 15.21, 35. That which is ſubjoyned, The glory of Iſrael, may be underſtood of Adullam, that it was a ſtrong City wherein Iſrael gloried; or, that in coming to Adullam, he ſhould come to Jeruſalem, which was the glory of all Iſrael, Adullam being beyond Jeruſalem to the Aſſyrians, who came from the North; or, by way of Exclamation, O the glory of Iſrael, being now ſtained by this univerſal overflowing ſcourge, which went from the North to the very South-border of Iudah. Doe. 1. The Meſſengers of God ought not to let forth the minde of God partially, according as affection or intereſt would direct them: but are to publiſh it freely and fully without reſpect to friend or foe: for the Prophet ſpares not his own City Mareſhah. 2. Provocation againſt God makes men purchaſe unſure, and may make their enemies their heirs; for, I wil bring an heir to thee, O inhabitant of Mareſhah. 3. When God raiſeth up inſtruments to ſcourge a Land for ſin, men are not to expect that lying afarre off, and out of the way, will exempt them: but that God will finde out thoſe whom hee is to chaſtiſe, where-ever they be: for, He ſhall come unto Adullam, which was the remoteſt border to the Aſſyrian. 4. Which ſoever of theſe wayes above mentioned wee underſtand this glory of Iſraels, it teacheth, that albeit the viſible Church enjoy the great priviledge of Gods preſence in his pure Ordinances, which is her glory: and albeit particular places have their own excellencies, whereof they glory and boaſt, yet when God is provoked, and theſe priviledgs abuſed, they will not keep off corrections: The glory of Iſrael will be come unto, and laid in the duſt.
Ver. 16.
Make thee bald, and poll thee for thy delicate children, enlarge thy baldneſſe as the eagle, for they are gone into captivity from thee.
In the laſt place, the greatneſſe of the calamity is ſummarily comprehended in the mournfull face of all things, and the great ſorrow that ſhall be when it comes to paſſe; to which the body of the people, or chief and mother-cities are invited; and called (as it were) from their vices, to hearken rather to the bitterneſſe abiding them, and to conſider what ruine they caſt themſelves upon by ſin; their ſorrow to come is expreſſed in ſuch ſignes as were uſuall in thoſe times, ſuch as making themſelves bald, even as the Eagle when ſhe caſts her feathers, and polling of their hair, of which ſee, Ezra 9.3. Job 1.20. Iſa. 22.12. Ezek. 27.31. and the cauſe of their ſorrows is foretold, that their pleaſant children were to be carried into captivity, as Aſhur dealt with Iſrael, and (it ſeems) with ſome of Iudah; and for this, they who are left are to mourn. Doct. 1. It is fitting, that men in a ſinfull time were thinking on the bitterneſſe that may enſue, and of the wormwood that God will poure in among their delights, to marre their mirth: therefore doth he call to make bald and poll: that is, in their ſinfulneſſe to be thinking of ſuch times: See Iſa. 10.3. 2. Sin will in the end reſolve in bitterneſſe; and as calamity for ſin will be grievous on the Church; ſo ſin procuring it, and want of reconciliation with God under it, will make it ſad and intolerable: This is ſignified by theſe expreſſions; Make thy ſelf bald, poll thee, in large thy baldneſſe as the Eagle. 3. Captivity from the place of our habitation, and reſtraint of outward liberty, is a ſharp triall, and matter of ſorrow, not onelyonly to thoſe who are ſo dealt with, but ought to be looked on by others, as matter of ſympathy, and by the body of a people as matter of their affliction, in diminiſhing of their number, and leaving them who are left behind weak and contemptible: for this is the cauſe of baldneſſe and ſorrow to the body of the people: for thy delicate children, for they are gone into captivity from thee.