Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 5 · Chapter 1
CHAP. I.
IN this Chapter, (after the Inſcription, ver. 1.) Firſt, the Prophet complains to God of the iniquity of the times, and that no courſe was taken to correct or ſuppreſs the deſperate wickedneſs of that people, notwithſtanding either his former complaints, v. 2. or the vexation of his or the godlies ſoules by it, v. 3. or the fearful abuſe of Gods indulgence, ver. 4. 2. The Lord in anſwer to this complaint, ſheweth to the Church by the Prophet, the admirable, incredible and ſpeedy judgements that were to come upon them, ver. 5. and that by the Caldeans, whoſe diſpoſitions, furniture and actions, together with the ill uſe they ſhould make of their ſucceſſe, is held forth, ver 6, 7, 8, 9, 10, 11. 3. The Prophet receiving this eſtabliſheth himſelf in the faith of the preſervation of the Church, and the godly in the midſt of this deſtruction, ver. 12. and expoſtulates with God concerning his holy Providence, in permitting ſo wicked a people as the Caldeans to prevaile againſt the Church, though ſinful, v. 13. conſidering both their unjuſt and violent conqueſt, v. 14, 15.—and their finful abuſe of it, ver. —15, 16. which therefore he thinks ſhould not proſper, ver. 17.
Verſ. 1.
THe burden which Habakkuk the Prophet did ſee.
This verſe holdeth forth the ſubject matter of this prophecie, which is chiefly grievous threatenings, firſt againſt the Jews, and then againſt the Caldeans, together with the Penman, and divine authority of this Scripture, that he not only was a Prophet by office, but had this doctrine by viſion and ſpeciall illumination. Doct. 1. In our making uſe of any portion of holy Scripture, we ought to begin at the ſtudy of the divine authority thereof, to the end we may labour to come to it with more reverence, conſidence, and with more of that ſpirit which endited it; for, therefore is it prefixed, that the Penman of this Scripture was a Prophet, and did ſee it in viſion. 2. The ſtudie of the divine authority of Scripture, may hide and take our mindes off, looking to, or ſtumbling at the weakneſſe or meanneſſe of inſtruments carrying the ſame; for the Spirit of God thinks it a needleſſe work for thoſe, who take up this doctrine as a divine viſion to enquire much about the Penman, and therefore only expreſſeth his name and office, Habakkuk the Prophet. See, 1 Cor. 15.11. 3. The doctrine of divine vengeance againſt ſin and ſinners, being rightly conſidered, will be found ſad and inſupportable; therefore albeit all divine doctrine may be called A burden (as it is, Prov. 30. 1. in the Original) in regard of the weight it ought to have upon our ſpirits, whether directions, how to get them obeyed, Rev. 2.24, 25. or comforts, how to walk anſwerably under them: yet in the ordinary Scripturephraſe, and by the Prophet here, the name is applied to threatenings: He calls this doctrine The burden, as being ſent from a God, burdened with the wickedneſſe of ſinners, Iſa. 1.4. Amos 2.13. as being a grief and burden to the meſſengers to carry ſuch tydings, as being burdenſome to the ſecure, to hear their ſinful wayes contradicted and reproved, Jer. 23.33. as being ſad to the penitent when they lay it to heart, as portending ſad ruine, however men account them but winde, Jer. 5.13. And finally, it ought to be a burden, that God, who delights to ſpeak in other termes to his Church, ſhould be provoked to write only bitter things. 4. Albeit that vengeance on impenitent ſinners, being long forborne, may ſeem incredible, yet it is moſt certain and clear, that it is coming, therefore however that ſecure people bleſſed themſelves; yet the Prophet not only hears, but ſeeth their burden, as if it were preſent; and albeit the extraordinary gift of propheſying be ceaſed, yet every godly man may be as certain from the Word of judgements on impenitent ſinners, as if they ſaw them with their eyes.
Verſ. 2.
O LORD, how long ſhall I crie, and thou wilt not heare: even cry out unto thee of violence, and thou wilt not ſave?
The Prophet in his own and the godlies name, begins at an expoſtulation with God, that the generality of the Jewes being ſo deſperately wicked, as he inſtanceth in ſeveral iniquities, eſpecially againſt the ſecond Table; yet the Lord in his patience did bear with them, and took no courſe to vindicate his own glory, or abate this deluge of ſin one way or other. This complaint he amplifieth and aggravateth from other conſiderations; whereof the firſt is in this verſe, that he having taken ſo much pains on this people to no purpoſe, but their injuſtice ſwelling up and breaking out in open violence, had been forced of a long time to cry to God againſt them: but neither was his prayer regarded, nor the oppreſſed ſaved from violence, which he thinks ſtrange of. We are not to underſtand this ſo as if the Prophet were quarrelling with God, or cruel to this people, toward whom he evidenceth ſo much tenderneſſe afterward, but that having long dealt with that people, and with God by prayer for ſome ſucceſſe to his Miniſtery, and finding iniquity to abound to the diſhonour of God, and oppreſſion of the godly, he (not ſo much out of any hatred againſt them, as out of zeal to Gods honour, out of hatred of ſin, and pity toward the oppreſſed) complains that there was no redreſſe of this, and that neither by amending of them, nor correcting of them, the courſe of ſin was ſtopped. Doct. 1. As the duties of the ſecond Table are a touchſtone, whereby to try the ſincerity of thoſe who profeſſe true Religion, and are within the viſible Church: ſo when Profeſſors once declare their unſoundneſſe that way, they may readily come to a very great height in it: for, here they were come to the extremity of violence, and combuſtions among themſelves. 2. The ready way to make mens endeavours in their calling, (eſpecially ſuch as are employed in dealing with ſoules) effectual, is to be much with God in prayer: therefore the Prophet having ſpent much time in vain, is put to cry to God about it that he would interpoſe; Cries to God are our beſt weapons againſt ſin. 3. The iniquity of a viſible Church may come to that height, that ſuch as would ſtand in the gap, may be ready, if not to cry againſt them, yet to ſubmit if God ſhould ſend judgements: for the Prophet is ſo put to it, with their ſin diſhonouring God, and oppreſſing the godly, that he crieth, that God would one way or other ſtop the courſe of their iniquity. See, Numb 16.15. 4. Zeal for God and his honour, and hatred againſt ſin, ought to overſway our reſpects to any creature whatſoever: for, from this principle it is that the Prophet cries to God againſt this people, otherwiſe dear to him. 5. The truly godly, and eſpecially ſuch as are called to carry the Lords Name unto his people, are to lay their reckoning, not to have a ſmooth and eaſie life, but to wreſtle under much humbling, toile and vexation; for, ſuch was the Prophets lot here, and the godlies, in whoſe name he complains. 6. So unſearchable are the Lords counſels, as he may ſee fit to delay the anſwer of deſires, which are put up from much zeal to his glory, and compaſſion toward the godly oppreſſed, againſt ſinful men and their courſes; for, the Prophet here hath cried, and that ſo long, as he is like to quarrel and queſtion God about it, and yet the Lord did not hear nor ſave. 7. The patience of God toward his ſinful Church and People, doth ſarre ſurpaſſe the patience of the beſt of men; for, when the Prophet is wearie, and like to fall into impatiencie at Gods long-ſuffering; yet the Lord was not wearie to wait upon them.
Verſe 3.
Why doeſt thou ſhew me iniquity, and cauſe me to behold grievance? for ſpoiling and violence are before me, and there are that raiſe up ſtrife and contention.
A ſecond amplification of this complaint (which cleareth more the ground of his crying. verſe 2. and ſetteth out more of their ſinne) is, that their wickedneſſe in vexing and grieving one another, and the godly amongſt them, and their violent ſpoiling of one another, together with their ſtarting and keeping up law-ſuits and contentions (or, of ſtrife againſt the meſſengers of God, who reproved them, as was uſual, Jer. 15.10. Hoſ. 4.4.) that I ſay, all theſe were not only publick and open in the Prophets and godlies view, whereever they went, but a great grief and vexation unto them; their hearts were over-charged when they ſaw ſuch wickedneſſe, and God taking no order with it. Doct. 1. When once men ſhake off the fear of God, it is righteous with him to give them up to break all bonds of love, humanity and civil ſociety amongſt men; for theſe godleſſe men are given up to iniquitie, grievance, ſpoiling and violence, &c. Thus the Lord ſheweth, how unfixed they are in all things, who hold not faſt the root of his feare. 2. It may be the lot of the Lords moſt faithful ſervants, to ſee ſad ſights of wickedneſſe among the people committed to their charge, inſtead of comfortable fruits of their Miniſtery. This Prophet after his pains taken, ſeeth only iniquitie and grievance, and every where ſpoiling and violence are before him, theſe ſinnes being ſo impudently committed, that the actors cared not who ſaw them. See, Iſai. 49.4. 3. Albeit it be the duty of the Lords people and faithful ſervants, not to carve out what ſhall be their own lot and ſucceſſe in the world, yet they ought not only to keep themſelves unſpotted, but to be ſeriouſly affected and vexed with the iniquities of the times: for ſaith the Prophet, Why doeſt thou ſhew me iniquity, and cauſe me to behold grievance? Not ſo much quarrelling with Gods Providence towards him, as teſtifying his own and the godlies ve…ation by ſeeing theſe things. See, Ezek. 9.4. 2 Pet. 2.7, 8. To be vexed with the evils of the time, is a way to keep our ſelves from falling into them, and a ground of hope that God will appear, as the Prophets reaſoning imports. 4. However the godly may be called to contend and ſtrive both for God and for their owne rights, yet it is a mark of an unſanctified ſpirit, to delight in the fire of contention and either to beget or entertain them needleſſely or unjuſtly: This was one of the vexing evils of the time, There are that raiſe up ſtrife and contention.
Verſ. 4.
Therefore the law is ſlacked, and judgement doth never go forth: for the wicked doth compaſſe about the righteous, therefore wrong judgement proceedeth.
A third aggravation of his complaint (holding out yet more of the iniquity of the times) is taken from the conſequents of Gods indulgence toward that people, that they were emboldened to ſinne by it, and grew the worſe for that they were ſpared: for, when the Prophets preached, and men rebelled, and yet God ſpared them, they did hereby take occaſion to contemn the Law and Word of God as a dead thing, having no vigour nor authority, and ſo ran on all mad courſes, inſomuch that no juſtice was to be found; for, if there were any who reſpected equity or right, they were ſo overpowered with the multitude of wicked men, that they durſt not appear, not could effect any thing, and ſo juſtice could not chooſe but be wreſted. Doct. 1. It ſhould be the godlies endeavor to have their zeal againſt ſin cleanly, and ariſing upon juſtifiable grounds; for, here the Prophet cleares, that his zeal againſt the iniquity of the times, flowed not from any prejudice he ſuſtained thereby, but from the over-turning of all Religion and juſtice that appeared therein. 2. The Lords forbearing and long-ſuffering oft-times prove a ſnare to wicked men, hardening them in their evil courſe; for, becauſe of Gods indulgence, Therefore the Law is ſlacked, &c. 3. It is not the enjoyment of the Word of God or Ordinances, but their having authority and vigour in our hearts and practices, that will prove bleſſed in enjoying them; for, this people had the Law, but it was the quarrel, that it was ſlacked or dead in its authority: The Law is ſlacked; the ſimilitude is taken from the faint or lifeleſſe pulſe of a dying man. 4. Contempt of the authority of the Word openeth the door to all wickedneſſe, and juſtice will go to ruine among men, where Religion hath no place; for, theſe two are conjoyned, The Law is ſlacked, and judgement doth never go forth. 5. It is a great height of a lands guiltineſſe when Judicatories and Courts of Juſtice become corrupt; for that is the height of their impiety, and the evidence of a deſpiſed Law, that Judgement doth never go forth, &c. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous, not only are their ſouls vexed, and they ſupplanted in their righteous cauſe, but they dare hardly appear againſt the ſtream of injuſtice; or, if they do appear, they cannot be able to effect any thing that is right, but all goeth wrong, do what they can; for, Then the wicked compaſſeth about the righteous, therefore wrong judgement proceedeth.
Ver. 5.
Behold ye among the heathen, and regard, and wonder miraculouſly: for I will work a work in your dayes, which ye will not beleeve, though it be told you.
Followeth to verſe 12. the Lords anſwer to this expoſtulation, containing a prophecie of the deſtruction of the Jewes by the Caldeans, which is here deſcribed generally from ſeverall properties. 1. That it ſhould be a ſingular and wonderful deſtruction, inſomuch that if any of the Heathen ſhould conſider it, it would breed admiration in them, Deut. 28.37. and 29.24, 25. 1 Kings 9.8. or if the Jewes ſhould conſider any ſtroak inflicted on the Heathen, they ſhould admire that their owne ſtroak was ſadder, as, Dan. 9.12. 2. That it ſhould be incredible to themſelves, who dreamed of eaſe, and yet be true. And 3. That it ſhould be ſpeedy, and come to paſſe, even in their time to whom this was preached. Doct. 1. When men harden themſelves in their evil wayes, becauſe of Gods for bearance, and the Word hath no authority among them, then the Lord will ſpeak in another language by his rod; for, becauſe of that contempt of the Word, ver. 4. the Lord will work a work, that is, will ſend judgments which he will owne, and wherein he will be ſeen. 2. The Lords long ſuffering patience toward impenitent ſinners, will not alwayes laſt, but when their iniquity is come to an height, it will alſo end in ſad judgements; therefore albeit the Lords patience had out-wearied the Prophets patience, yet now I will work a work in your dayes, ſaith the Lord. 3. As abuſe of merciemercy offered to the Church, deſerves ſadder judgements then the ſin of Heathens, who have not ſuch an offer, Matth. 11.22, 24. So it is an addition to the Churches calamity, when the Heathen and enemies, who have been witneſſes to Gods working for her, ſhall become Spectators and Admirers of the hand of God againſt her; both theſe are held forth in that Preface, Behold ye among the Heathen, and regard and wonder marvellouſly: for I will work a work, &c. as hath been before explained. 4. It is uſual, that when judgement cometh upon an impenitent people, they attain not to any right uſe of it, but are ſurpriſed with admiration and aſtoniſhment under it: for, ſo is fore propheſied even of the Jewes, that they ſhall behold, and regard, and wonder marvellouſly at their own calamity, and go no further. 5. This ſtupid diſpoſition, as it flowes from former contempt of Gods Word, which hath ſo ſtupified them as judgements cannot pierce; ſo it will prove fruitleſſe, and doth portend the further ruine of ſuch as continue in it; ſo the Apoſtle citing this place, Acts 13.41. makes clear, that they are deſpiſers who wonder, as is alſo clear from v. 4. and that they wonder and periſh, or vaniſh, that is, as their admiration and aſtoniſhment uſually vaniſheth and cometh to nothing, without any fruit; ſo ſuch a diſpoſition portends ruine, and ſuch a ſtroak will undo a people, they not being able to endure and bear out under both the ſtroak and fearful aſtoniſhment accompanying it. 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies, Lam. 4.12. ſo it is juſt with God, that thoſe, who doting on their priviledges, do contemn the Word, ſhould meet with unexpected and incredible judgements; for, ſo ſaith he to theſe prophane Jews: I will work a work which ye will not belive, though it be told you. 7. Divine indignation againſt ſin is more terrible, and will appear more ſad when it is inflicted, then ſecure ſinners do ordinarily imagine: ſo much alſo is intimated, in that this work will be above belief; Ye will not believe, though it be told you. See, Pſal. 90.11. 8. The contempt of the Goſpel, and the rejection of Chriſt, offered unto loſt man, is the height of iniquity, and draws on all the judgements, that at any time have been threatened againſt any ſin; therefore the Apoſtle, Acts 13.41. denounceth the ſame judgement here threatened for contempt of the law, and ſins againſt the ſecond Table, to come upon the Jews who oppoſed the Goſpel, and rejected the Meſſiah, as being then fully accompliſhed when wrath came upon them to the uttermoſt, for caſting off of Chriſt.
Ver. 6.
For lo, I raiſe up the Caldeans, that bitter and haſty Nation, which ſhall march through the breadth of the land, to poſſeſſe the dwelling places that are not theirs.
The Prophet ſubjoynes a particular deſcription of this calamity, in deſcribing the inſtruments of it, the Caldeans under Nebuchadnezzar their King, whoſe diſpoſition, furniture and proceedings are ſo exactly ſet down, as may confirme the truth of the prediction, may ſet forth the juſtice of God in repaying the Jewes in their own coine, may be terrible to the ſtouthearted among them, and may confirme the godlies hope of a deliverance from the way of the Caldeans their managing that work. This deſcription is contained in ſeveral particulars; the firſt is, that they are a Nation of a bitter, cruel, fierce and active temper; who therefore, to ſatisfie their ambitious covetouſneſſe, ſhould ſpeedily and without fear over-ſpread the land of Judea, not only to over-run it, but to make a Conqueſt thereof for themſelves. Doct. 1. When God hath a controverſie againſt a people, he will not want inſtruments by whom he may proſecute it; or, he can fetch the Caldeans from afar, who being already ſatiated with victories and conqueſts, needed not otherwiſe much to have minded ſo remote a corner as Judah. 2. Inſtruments of vengeance upon the Church, would be looked upon as imployed by God, and therefore the Churches eyes would be more on God then on them; for, Lo, I raiſe up the Caldeans, ſaith the Lord. 3. It is uſual for the Lord to give up troublers and oppreſſors of the world, to meddle alſo with his Church, that it may haſten their ruine, however the Church be ſinfull, therefore the Church is to be chaſtiſed by the Caldeans, who were the hammer of the whole earth, Jer. 50.23. that this might haſten the filling of their cup. 4. The Lord can make holy uſe, even of the ſins of creatures, imployed for executing of his judgements; for, He raiſeth up the Caldeans, that bitter and haſtie Nation, and makes uſe of this their temper, without any imputation to his holineſſe. 5. When the Lord armes any inſtruments with vengeance againſt a ſinfull people, they will not want diſpoſitions and ſucceſſe for attaining his end: for, if God raiſe up the Caldeans againſt the Church, then they are not only bitter and fierce, but a haſtie or active Nation, and will march through the breadth of the land, without oppoſition or fear, and will not only overcome, but ſo carrie all before them, as they may poſſeſſe the dwellings that are not theirs, without moleſtation. 6. The Lord in executing vengeance, doth righteouſly proportion mens ſins and his judgements, and pay home tranſgreſſors in their own coine, therefore the Jews who had been cruel, meet now with bitter adverſaries, and they who had uſed ſpoiling and violence towards others, v. 2. are now over-run and caſt out of their own poſſeſſions. The like alſo may be read in the following purpoſe. 7. However men account it purchaſe good enough, when they are able by power to overturne others, and ſit down in their room, yet the Lord doth not ſo reckon, but will put a difference betwixt mens power or poſſeſſion and their right; for, albeit the Caldeans conquered Judah, yet in the Lords account, They poſſeſſe the dwelling places that are not theirs.
Verſe. 7.
They are terrible and dreadfull; their judgement and dignity ſhall proceed of themſelves.
The Caldeans imployed in this work, are yet further deſcribed, that being armed with divine vengeance, emboldened with former victories, and exerciſing the ſame cruelly, they ſhould fill the land with terrour and dread of them, which they ſhould alſo tyrannically improve, and be their own carvers in all matters of advantage and honour, ſtanding to no law either of Nature or Nations, in their dealing with a terrified and ſubdued people, but meerly following their own will armed with power Doct. 1. Divine indignation purſuing ſinners, will take away their heart and courage in a ſtrait, and make their enemies terrible to them; for, ſo are the Caldeans to the ſinfull Jewes terrible and dreadfull. 2. When a people do not ſtand in awe of God ſpeaking from his Word to them, he doth righteouſly ſend judgements upon them, which will cauſe their hearts to faint; for, the Caldeans are terrible and dreadfull to theſe wicked Jews who ſleighted the Law, & God Almighty ſpeaking in it, v. 4 3. It is a great height of impiety before the Lord, when beſides the unlawfullneſſe of a war in general, and many particular acts of injuſtice in the heat of hoſtility, a Conquerour even in cold blood hath no reſpect to right or wrong; whereas the fear of God ſhould be a law to men, had they never ſo much power. Therefore it is the Caldeans ſinne, that their judgement and dignity ſhall proceed of themſelves. 4. It is righteous with God to puniſh corruption in Judicatories, and perverting of juſtice and wilfull ſtubbornneſſe in ſin, with unjuſt oppreſſion from enemies, and to ſend a Conquerours ſword to give laws to ſuch as have perverted juſtice; for, becauſe the law is ſlacked, and judgement doth never go forth, &c. ver. 4. therefore he ſends the Caldeans, whoſe judgement and dignity ſhall proceed of themſelves.
Ver. 8.
Their horſes alſo are ſwifter then the leopards, and are more fierce then the ravening wolves: and their horſemen ſhall ſpread themſelves, and their horſemen ſhall come from farre, they ſhall flie as the Eagle that haſteth to eate.
It is thirdly declared in this deſcription, that the Caldeans ſhall not want meanes, wherewith to proſecute their deſignes and enterprizes, which is inſtanced in their horſes, who are ſwifter then fierce leopards, and more fierce or ſharp to go whither they are employed, and tread down oppoſition, then wolves that are hungry through faſting all the day, and therefore run ſuriouſly to their prey at night: ſo that their fierce riders may eaſily, and in a ſhort time be in every part of the land (being alſo many of them to over-ſpread the land) and though the Caldeans be farre off, yet their ſwift horſes ſhall ſpeedily bring them to Judea, and bring them as ſwiftly upon their deſired prey, as an Eagle flieth to the carcaſe. See, Jer. 4.13. and 48.40. Doct. 1. The Lords hand would be remarked, in furniſhing the enemies of his ſinful people with all neceſſaries, for carrying on their enterprizes; for, therefore are the number and ſwiftneſſe of the Caldeans horſes, to carry them ſo long a journey, and make ſuch ſpeedy execution, recorded: Their horſes alſo are ſwifter then the leopards, &c. 2. The fierceneſſe of divine anger againſt ſinne, may be read in the celerity and activity of inſtruments executing the ſame; therefore are the Caldeans deſcribed as ſpeedily ſpreading themſelves in all places, as coming from far, and flying as the Eagle to get prey; as if divine diſpleaſure furniſhed them with wings, and could forbear no longer. 3. It is in vain for impenitent ſinners to lean upon any apparent ground of ſecurity or confidence, when God ariſeth to plead with them; for, Their horſemen came from far, they ſpread themſelves, and flie as the Eagle that haſteth to eat; ſhewing that diſtance of place betwixt the enemie and them, or having of their goods and themſelves out of the way, ſhould not availe them.
Verſ. 9.
The ſhall come all for violence: their faces ſhall ſup up as the Eaſt-winde, and they ſhall gather the captivity as the ſand.
It is fourthly declared, that the enemie ſhall be ſo confident, that they ſhall not much minde fighting in this expedition, but only to ſpoile and prey on a baſe people, wherein they ſhall not be diſappointed: for their very coming and preſence ſhall overwhelme and blaſt all, like an Eaſt-winde, which was violent in theſe countreys, Iſai. 27.8. Jon. 4.8. and they ſhall not only deſtroy peoples ſubſtance, but ſhall lead innumerable people into captivity. Doct. 1. As it is righteous with God to repay violence with violence; ſo it is a very great ſinne to engage in war, whereby men and countreys are deſtroyed, without a juſt quarrel, but meerly for the ſatisfaction of mens luſts; therefore do they come all for violence, in Gods righteouſneſſe, to puniſh the oppreſſing Jewes, and yet they ſinned in their quarrel and way, as minding only to runne them down, and to ſatiate themſelves. 2. The Lord ſeeth it fit, ſometimes to wink at the ſinnes of evil men, and let them have ſucceſſe in their evil cauſe, when he hath his Church to puniſh by them; therefore albeit the Caldeans be both inſatiable and preſumptuous, in that they come all for violence, yet it ſucceeds with them, their faces, or preſence, ſups up as the Eaſt-winde, raiſing a tempeſt, and carrying all before it; and they gather captivity as the ſand. 3. The Lords juſtice is to be ſeen and adored in the ignominious ſtroaks which he inflicts upon his incorrigible people; for, ſo doth this ſtroak by the Caldeans import, that they ſhould come againſt Judah, not as a people to be fought with, but preyed upon; and that at their coming or face, they ſhould deſtroy all, and gather captives, poſſibly more then themſelves are; ſo baſe are Gods people when he deſerts them for their ſinne, though invincible while he is with them. 4. It may be the lot of the Lords Church, not only to ſuffer the calamities and deſolation of warre, but to loſe her liberty, which ſhe ſo much abuſed, and to be carried into captivity and bondage; for, the Caldeans faces ſhall ſup up as the Eaſt-winde, and they ſhall gather captivity as the ſand. See, Deut. 28.47, 48. 5. The conſideration of the cruelty of men, and of the calamities that attend warre and conqueſts, ought to invite ſinners not to provoke God to give them up thereunto, ought to terrifie ſuch as fear not the threatenings of the Word, and ought to point out unto thoſe who are under ſuch a lot, the bitterneſſe of departing from God; for, for theſe ends are the Caldeans cruel deportments recorded, both for the uſe of the Jewes, while they yet continued in their preſent condition, and with reference to their caſe, when the threatening ſhould be accompliſhed.
Ver. 10.
And they ſhall ſcoffe at the Kings and the Princes ſhall be a ſcorne unto them: they ſhall deride every ſtrong hold: for they ſhall heap dust and take it.
It is yet further declared, that no oppoſition ſhall hinder them from effecting what the Lord had threatened ſhould be done by them, they ſhall ſleight and contemne all the power, authority and oppoſition of the Jewiſh King and Princes, or any of their Confederates, and having conquered them; ſhall uſe them ignominiouſly, as was accompliſhed, 2 Kings 25.7, 19, 20, 21. and they ſhall eaſily take in their ſtrong holds, by raiſing up mounts againſt them. In the Original, this is ſpoken in the ſingular number of the Caldeans, pointing at their King, who was chief and head in this enterprize. Doct. 1. All oppoſition againſt God purſuing for ſinne, will prove vain; were it Kings, Princes, or ſtrong holds, as here we ſee. 2. It is not an eaſie thing to put men from their carnal confidences, that they may humble themſelves before the Lord; for, all theſe things did the Jewes oppoſe to the threatening, to keep themſelves from being affrighted; and all theſe doth the Lord declare to be empty, that they may ſtoop. 3. It is juſt with God to expoſe the greateſt of men to contempt and ignominious uſage when they provoke him, and do not employ their power and authority for him; for, the Caldeans in executing Gods controverſie, ſcoffe at the Kings, and the Princes ſhall be a ſcorne to them. 4. Forts and ſtrong holds, wherein men do oft-times place their confidence, will prove but matter of deriſion to the inſtruments of Gods vengeance; for, they ſhall deride every ſtrong hold; and however men boaſt of theſe, yet they are eaſily reached; for, an enemie can heap up duſt which lieth under his feet, and by that means take it.
Ver. 11.
Then ſhall his minde change, and he ſhall paſſe over, and offend, imputing this his power unto his God.
The Lord ſubjoynes to all this, as a ground of encouragement and hope to the godly, that the Caldeans, and eſpecially their King, would make a ſinful uſe of all their victories, and of this among the reſt, that he ſhall be ſo drunk with ſucceſſe, as his ſwelling thoughts of himſelf ſhall increaſe, and in his arrogancie ſhall paſſe all bounds of modeſty and humanity, which formerly he might ſeem to have; and ſhall grievouſly tranſgreſſe, in aſcribing all his victories, and increaſe of his power to his idols, and take the glory from God who employed him as his ſcourge; all which might aſſure the godly, that ſuch a power ſhould not ſtand long. Some inſtances of this carriage we may read, Dan. 4.30. and 5.4. Doct. 1. Proſperity is no leſſe a trial, to bring out what is in mens hearts, and no leſſe difficult to bear then adverſitie is; for here adverſitie tried the Jewes, and proſperity brought out more of the Caldeans naughtineſſe. Thus alſo was Hezekiah tried, 2 Chron. 32.31. 2. Albeit that many be employed in wars and making Conqueſts, yet there are but few who reap any great benefits by all their toile, the moſt part of the Conquerours as well as the conquered being but ſlaves to promote the ambitious deſignes of a few, and furniſh fuell to their luſts; for, notwithſtanding there were great armies of the Caldeans, yet all this ſwelling, which they accounted the fruit of their victories, is enjoyed chiefly by their King: His minde changeth, he ſhall paſſe over, &c. 3. It is the plague attending proſperity in an evill courſe, that it is curſed to the enjoyers of it, and wicked men are plagued with pride by reaſon of proſperitie, and are encouraged, not only to over-run men, but to tranſgreſſe all bounds of modeſtie in themſelves, and to be more inſolent and bold upon ſinne; for, when Nebuchadnezzar prevaileth againſt the Jewes, then ſhall his minde change, and he ſhall paſſe over, &c. 4. As it is a judgement for men, following a falſe Religion, to proſper in their oppoſition to the truth, and it is a further judgement, when men are not led to repentance by Gods liberal dealing toward them, but are given up to advance a falſe religion, the more they proſper; for, this was a plague on the Caldeans, that being idolaters, and yet proſpering againſt the people of the true God, they go on, and he offends, imputing this his power unto his god. 5. It is one of the difficult ſteps of mans life, and which will never be cleared without the ſure Word, to read the language of divine providence without miſtaking, and ſo father favourable diſpenſations rightly, to ſee aright who beſtows them, and upon what ground; to ſee what good things in men providence doth encourage, what evil it doth reprove; to obſerve whether the good ſucceſſe men have be becauſe of any good in their way, or for any evil that is in their oppoſites: Herein the Caldeans fail; for whereas the Lord imployed them, and puniſhed Judah by them, not becauſe they were right, but becauſe of Judahs ſin, yet they applaud themſelves as if they had proſpered becauſe of their idolatry, and do impu…e all this power to their idols. 6. Albeit it be not the duty nor diſpoſition of the truly godly to take pleaſure in the ſinne of any; yet it furniſheth ground of confidence to them, that God will own their quarrell in due time, when they ſee their enemies abuſing their proſperity, they will gather that inſolencie, and arrogancie ſhall not eſcape unpuniſhed, that it ſhall not be a ſtable conqueſt, which is either holden of, or conſecrated to idols, and a falſe religion to the diſhonour of the true God; for to this end, and to clear this truth, doth the Lord ſubjoyn their ſinful carriage here to their great ſucceſſe in the former verſes.
Verſe 12.
Art thou not from everlaſting, O LORD my God, mine holy one? we ſhall not die; O LORD, thou haſt ordained them for judgement; and, O mighty God, thou haſt eſtabilſhed them for correction.
Followeth to the end of the Chapter the Prophets exerciſe about this anſwer, and his reply unto it. In this verſe in a ſpeech directed to God, he confirmes his own and the godlies faith in their being preſerved from deſtruction in this calamity, which is not to be underſtood only of the preſervation of the godly from …ternall deſtruction, what ever become of them outwardly, nor yet of the particular preſervation of any particular perſon, wicked or godly, further then they may have a particular promiſe for it, as Baruch and Ebedmelech had: nor is it ſtrictly to be applied by every particular viſible Church, as if it might not be deſtroyed by judgements; for (however the Lord may bring many judgements on a Church before he give her a bill of divorce, and cauſe her to cea…e to be a Church, yet) the ſad experience of the Churches in Aſia, and many other do refute that: but the meaning is, that the Lord having reſolved to keep a Church continually in the world, and there being a particular promiſe of the Church of the Jewes their enjoying that priviledge to be the only people of God till the Meſſiah ſhould come of them, the Prophet upon that generall ground and particular promiſe, gathers that the Church of the Jewes ſhould not be totally extinguiſhed, or cut off by her captivity in Babylon: and yet further confirmes this his confidence from Gods Covenant with them, from his eternall immutability (who had alſo from of old been in Covenant with them, as the words will alſo bear) and his holineſſe, and from his purpoſe, power and providence in appointing the Caldeans to puniſh and correct, but not to deſtroy the Church. Doct. 1. Judgements threatened or inflicted may ſpeak ſadder things to the apprehenſion of the godly, then God really intends by them; for ſo is inſinuated, that to die, or irreparable deſolation was preſented to their minde in this ſtroak. 2. As the Lord was pleaſed to continue a Church of the Jewes under the Law in the midſt of all their calamities; ſo he will never want a Church and people in the world, however he may correct; and he may inflict many judgements on a viſible Church, and yet not caſt her off: and he will be good everlaſtingly to the ſouls of his people albeit he toffe their bodies and their minds both in the world: all which ſhould be accounted of as great mercy in a time of captivity and ſad diſpenſations, for al this is held forth by way of gloriation in the Prophets ſpeech, we ſhall not die. 3. Believers having Gods promiſe, may humbly carve their own anſwer according to it, and when they come to God in Prayer may by faith tell him what they look for, and will get; therefore the Prophet ſaith to God, O Lord, we ſhall not die. 4. It is a character of the truly godly man, that in times of common calamity, he is publick-minded, and his care, Prayer and confidence taken up about the Church and the godly, and not his own caſe only; therefore ſaith the Prophet, We ſhall not die, that is, the Church and a ſeed of God in it ſhall not periſh. 5. Intereſt in God by vertue of the Covenant made in a Redeemer, ſpeaks comfortable things in ſaddeſt times; for, the Prophet gathers his confidence from this, O Lord my God. 6. Such as are in Covenant with God, and have promiſes made unto them, will be notably confirmed in the faith of them by taking up the nature, properties, and way of God, the covenanting party, and promiſe-maker; for, thus doth the Prophet confirme his faith, that his God is Jehovah, able to give a being to things promiſed, that he is from everlaſting, and eternall, and ſo is immutable in his purpoſes, and will eternally have a people to be his Spouſe and Subjects, as is gathered from the ſame attribute, Pſal. 102.27, 28. that he is (as the words will alſo read) from of old the Lord my God, or the Churches God, by a Covenant of Grace, even before the Law, Gal. 3.17. and had proved ſo to that day, and therefore the Law would not diſannul that Coventant to ſuch as renouncing their own righteouſneſſe, flee to God through Chriſt in that Covenant; and the Lord in his future diſpenſations would prove himſelf to be like himſelf of old; and laſtly, he confirmes his faith from Gods holineſſe, that he is mine holy One, without all ſpot of impurity; and therefore as he diſapproveth ſin, and puniſheth it in his people: ſo he will not ſpare it in enemies; far leſſe will he rub any imputation on his holineſſe, by falſifying his Covenant and promiſe made to the Church and elect in it, as is imported, Pſal. 60.6. and 85.35. In ſumme, they that know his Name, will truſt in him, Pſal. 9.10. 7. As faith muſt not expect to go on without much oppoſition from within; ſo it is the duty of a Believer not to ſuccumbe or give it over at every apprehenſion or tentation, but to ſet himſelf againſt it, and ſhame himſelf from it by venting it to God: This is imported in the way of the Prophets expreſſing his confidence, Art thou not from everlaſting? not importing his totall heſitation or queſtioning of this: but rather that as Gods diſpenſations miniſtred occaſion to his weaknes to apprehend death, ſo alſo when he would faſten faith on God, ſenſe did queſtion his attributes, which his heart riſing againſt, he ſhames his own unbelief by venting this queſtion to God; wherein he holds forth the abſurdity of ſenſes apprehenſions, that as it would take away the believers comfort in queſtioning promiſes: ſo alſo it would turn atheiſt, & deny unto God the glory of his attributes; & withal ſhews that the way of curing …uch diſtempers, is to lay them out to God, although faith could do no more but queſtion the truth of what ſenſe faith. 8. God is ſovereign Lord in all calamities, and doth ſet bounds and limits to them, which (whatever either the power of enemies or greatneſſe of trouble inflicted by them ſeem to threaten) ſhall not be tranſgreſſed; therefore doth the Prophet reckon that the Caldeans being ſent out for judgment, to puniſh the Church, yet ſuch as might keep within bounds of fatherly correction and reproof or to plague and puniſh the rebellious, and correct, and not deſtroy the godly and Church; and that being ordained or eſtabliſhed, or ſolidly founded and ſupported for that work only, and that by the Lord, who is mighty in power, or a rock (as the word is) unalterable in his purpoſes, therefore they ſhould not be permitted to go beyond his commiſſion and purpoſe, but they ſhould do his work and pleaſure, not their own; we ſhall not die, O …ord, thou haſt ordained them for judgement, and, O mighty God, thou haſt eſtabliſhed them or fcorrection.
Verſ. 13.
Thou art of purer eyes then to behold evil, and canſt not look on iniquity: wherefore lookeſt thou upon them that deal treacherouſly, and holdeſt thy tongue when the wicked devoureth the man that is more righteous then be?
The Prophet having confirmed his faith of the preſervation of the Church, ſubjoynes an expoſtulation, that the Lord being ſo pure and holy, as that he cannot ſo much as look upon any ſin wherein men approve themſelves, and for pardon and purging whereof a Mediatour is not ſought unto, far leſſe on groſſe iniquity and unjuſt grievance of others, without indignation and anger; yet he ſhould ſeem to take no notice, but did tolerate the Caldeans in their treachery and violence againſt the Church, who, though ſinful, were more righteous then their perſecutors; and that he ſhould rather puniſh the Church then them. In which complaint there is not only an expreſſion of the godlies weakneſſe and wraſtlings under ſuch diſpenſations; but their faith alſo is inſinuated, that as God in his holy indignation at ſin, had not ſpared the Church; ſo he would not long wink at the Caldeans iniquities, but puniſh them in due time, and deliver his Church. This way of the Caldeans upon which he grounds the expoſtulation, is gathered from the former prediction, v. 6, 7 &c. Doct. 1. Such is the weakneſs and inſtability of the ſpirits of the Lords people, and ſo various the occaſions of exerciſing their graces, that they meet with few diſpenſations within time, wherat their hearts are not ready to quarrel; for the Prophet formerly complaining out of zeal, that God took no courſe with the ſins of his people, and yet getting an anſwer he is not ſatisfied, but his compaſſion findes new matter of exerciſe and complaint. 2. The cleareſt ſighted Saints may be ſo bemiſted, as not to be able to reconcile Gods diſpenſations, with his nature and attributes, but be ready to apprehend a repugnancy betwixt them; for here the Prophet cannot wel reconcile Godsholineſſe with his tolerating of the Caldeans. 3. We are ſo weak and ſelfiſh, that when providence works not according to our minde and apprehenſions, we are ready to ſuccumb under temptations of Atheiſm, and to queſtion Providence; for the Prophet looks on God, as looking on, and holding his tongue, as a Spectator onelyonly, when he tolerated the Caldeans. 4. It is the duty, and will be the care of all the godly to juſtifie God, and clear him from any imputation, however their weakneſſe cannot ſee through all the deep myſteries of his Providence about his Church and her enemies; and for that end they ſhould prevent misbelife and temptations language with ſomewhat of faith. therefore the Prophet in the midſt of his dark miſts, begins with this as an unalterable ground, (what ever his heart ſay) that God is of purer eyes then to behold …vil, and cannot look upon in…quity. See, Jer. 12.1. 5. The onelyonly beſt way to refute …emptations and diſpell miſts is, not to debate dark caſes with our own hearts overcharged with weakneſſe and fears, but to vent the matter and our caſe to God, and ſeek his reſolution upon it; for, ſo doth the Prophet, lying under this temptation, Wherefore lookeſt thou upon them that deal treacherouſly? &c. 6. However the Lord have juſt indignation againſt, and will in due time puniſh the groſſe iniquities of men without the Church, yet conſidering the many aggravations of leſſe ſinnes within the Church, and Gods jealouſie over his people, and care to have them reclaimed from every evil courſe, it is no wonder to ſee the Churches ſins (though leſſe in their own nature) puniſhed, when more groſſe ſins without the Church eſcape for a time unpuniſhed; for, the Prophets complaint, that God holds his tongue when the wicked devoureth the man that is more righteous then be, imports that God doth ſo, and Gods doing of it proves it to be a righteous act, however we may quarrell. 7. The Lord makes uſe of wicked inſtruments to puniſh his people, that in the foulneſſe of the rod he may diſcover the yileneſſe of their ſin: for this end are the Jewes devoured by the wicked, and by men viler then themſelves. See, Ezek. 7.24. 8. Treachery is a great aggravation of, and addition to oppreſſion, when the oppreſſor by his practices belies his great profeſſion, or particular pretences in a quarrell, or doth otherwiſe then in reaſon might be expected, conſidering either his obligations, or any provocations given, or injuries done to him. Therefore it is the Prophets complaint, that they deal treacherouſly, and devour. Though the Scripture doth not ſpeak particularly of the Caldeans treachery, yet it is here aſſerted they had been ſuch, and therefore the Prophet laments that they ſhould be permitted to proſper. 9. Albeit God be righteous in puniſhing his Church by wicked inſtruments, yet the holineſſe of God compared with their wickedneſſe, gives ground of hope that he will at laſt reckon with them: for, this expoſtulation of the Prophets imports this truth, that the holineſſe of God would not alwayes fit with this, but in the end would right it, Pſal. 50.21.
Verſ. 14.
And makeſt men as the fiſhes of the ſea, as the creeping things that have no ruler over them.
15.
They take up all of them with the angle: they catch them in their net, and gather them in their dragge, therefore they rejoyce and are glad.
16.
Therefore they ſacrifice unto their net, and burn incenſe unto their dragge: becauſe by them their portion is fat, and their meat plenteous.
The Prophet ſeconds and cleares his expoſtulation concerning the enemies wickedneſs from two grounds, whereof the firſt is taken from their unjuſt and violent conqueſt and oppreſſion; for by their oppreſſion men were no otherwiſe dealt with then irrational creatures, ſuch as fiſhes, where the greater devoure the leſſer, or creeping things wanting rulers, who run over other, and are trodden down by every foot; or yet further, that men ſhould be like fiſhes, not only devouring one another, but expoſed as a prey to every one who can firſt catch them; that as fiſhes are eaſily taken, and (when nets and draggs are made uſe of) in great numbers: ſo men and multitudes of people and Nations ſhould without difficulty be preyed upon by oppreſſors and that as nets and drags do promiſcuouſly draw all to land: ſo oppreſſors ſhould get liberty promiſcuouſly to over-run Nations good and bad, the Church as well as others, thoſe who never wronged the oppreſſors as well as they who injured them moſt, &c. All this the Prophet cannot ſee how it ſhould conſiſt with the holy Providence of God, and therefore layeth it before him to clear and conſider. Doct. 1. Temptations are very ready to grow upon our hand: and the more we think on them, we may ſeeme to have the more ground to ſubſcribe to them; and therefore as faſt as they are ſuggeſted to us, we ſhould tell them to God, as the Prophet doth here with his fertil invention in expoſtulating and complaining. 2. Men are ſo naughty by nature, as if the Lord would let looſe the reines of a reſtraining Providence, and give them up to themſelves, the world would become monſtrous; for, ſo doth the Prophet teach; men would be as the fiſhes of the ſea, as the creeping things which have no ruler over them. 3. It is an evidence of monſtrous and brutiſh wickedneſſe, when men acknowledge no rule of right and wrong, but power, and imploy all the power they have for uſurpation upon others; for, then indeed men are as the fiſhes the of ſea and they take up all of them with the angle, they catch them in their net and go her them in their drag. 4. Man being exalted of God above the creatures, it is a great abuſe when their way and lot from others debaſeth them from that dignity, that the oppreſſing Caldeans ſhould live in the world like monſtrous beaſts and fiſhes, depraving the image of God after which they are made, and obſerving no ſhadow of equity, and that the oppreſſed ſhould not be uſed as rational creatures made after the ſame image, but as fiſhes taken up with the angle, &c. 5. However we be unſatiſfied with diſpenſations, yet it is our ſafeſt way, and a ſtep to our iſſue, to keep Gods providence about them ſtill in our eye; for, thus doth the Prophet better his former thoughts of God looking on, and holding his tongue, by ſaying, Thou makeſt (for the ſpeech is ſtill directed to God) men as the fiſhes of the ſea, &c. 6 It beſeemeth the Lords providence well to reſtrain brutiſh violence, to ſee to right and wrong in the world, and to protect the weak and poor from the ſtrong and mighty, or give a redreſſe when they are injured by them; for, the Prophets reaſoning imports, that it would beſeem God not to make men as fiſhes of the ſea, &c. and ſo he proved in due time.
The ſecond ground of the Prophets expoſtulation (clearing yet further the Caldeans wickedneſſe) is taken from their abuſing of their ſucceſſe, and that the Lord ſhould permit them not onelyonly to do wickedly in their purchaſing, but yet more wickedly in their boaſting and inſulting becauſe of their victories, and in their glorying in their own wiſdome and ſtrength, as if by them they had conquered the world, and made themſelves feaſts and a good life. Doct. 1. Evil purchaſe is not ordinarily well uſed, but the purchaſers are given up to inſolency, conceit of themſelves, and luxury which are the uſual plague and ſnare of proſperity; for, therefore (that is, ſeeing they ſpeed in oppreſſion) they rejoyce and are glad, therefore they ſacrifice unto their net, and burn incenſe unto their drag; becauſe by them their portion is fat, &c. 2. Diſpenſations are then ſaddeſt to the godly, when they ſeem to miniſter occaſion to men to deprive God of his honour, and to exalt any other thing or way beſide him, as the Authour of their felicity; for, this affects the Prophet, that they ſacrificed to their net and drag; becauſe by them (as they judge) their portion is fat. 3. When men have troubled themſelves and the world alſo to make themſelves great, the reſult of all will be but a poor addition to their felicity, and that which may be as well wanted as enjoyed; for, all that the Caldeans reap, is, that they rejoyce and are glad, that their portion is ſat, and their meat plenteous; that is, they have good chear and a merry life, and yet they who want ſuch abundance live as well they, and they who are mean may have as much joy and contentment. 4. God will not tolerate, but in due time puniſh mens inſolency and gloriation in their unlawfully purchaſed pleaſures; for, the Prophets expoſtulation on this ground which at laſt gets a ſatisfactory anſwer, teacheth ſo much.
Ver. 17.
Shall they therefore empty their net, and not ſpare continually to ſlay the nations?
Upon all theſe grounds the Prophet concludeth and inferreth that however the Caldeans had gone long and far on, yet the Lord would bring their violent courſes to ſome end, and would not ſuffer them to empty their net, that they might ſpread it for new purchaſe; nor ſo much as permit them to enjoy their deſired end in their oppreſſions, (as if a fiſher ſhould not empty his net when he had taken his fiſh) and that becauſe of their bloody cruelty toward all the Nations under their power, in proſecuting their ends. This he propounds by way of queſtion, to teſtifie his indignation and zeal againſt its being over-wiſe. Doct. 1. Gods people may meet with & apprehend many things in his diſpenſations, which will be matter of much vexation and provoke much indignation in them; ſo much do theſe queſtions teach. 2. Oppreſſion and bloody cruelty joyned with inſolency, ſhall not onelyonly come to an end in due time, but oppreſſors ſhall never reach their utmoſt end and deſigne, but be miſerably diſappointed, when their hopes are moſt bended; for this queſtion includeth a denial, and imports that becauſe of what he hath charged againſt them in the former expoſtulation; therefore they ſhall not empty their net, and ſhall not be ſuffered continually to ſlay the Nations.