Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 5 · Chapter 2
CHAP. II.
IN this Chapter we have the Lords Anſwer to the Prophets expoſtulation, ſhewing that after he hath exerciſed the godlies faith and patience in adhering to the Word, and tried and diſcovered hypocrites and hypocriſie, he would ſeverely puniſh the Caldeans for their manifold ſins. And ſo in the Chapter the Prophet waiting for an anſwer to his expoſtulation, v. 1. is premoniſhed to publiſh the viſion, which he was to receive, conſpicuouſly and clearly, v. 2. and that becauſe it was not ſpeedily to be accompliſhed, but in the end ſhould not diſappoint them; v. 3. by which delay the Lord would try the faith or unfoundneſſe of that people, or any of them, v. 4. In obedience to which command, the Prophet publiſheth the ſore judgements that were to come on the Caldeans for their luxury and ambition; making them inſatiable, v. 5, 6, 7, 8. for their covetouſneſſe and aime to be perpetually great, v, 9.10, 11. for their cruell and bloody purpoſe, v. 12.13, 14. for their luxury to which they conſecrated their ſucceſſe, or their carnall policy whereby they carried on their enterpriſes, v 15, 16, 17. and for their idolatry wherein they hardened themſelves becauſe of their ſucceſſe, and unto which alſo they conſecrated their unjuſt conqueſts, v. 18, 19, 20.
Ver. 1.
I Will ſtand upon my watch, and ſet me upon the tower, and will watch to ſee what be will ſay unto me, and what I ſhall anſwer when I am reproved.
The Prophet having vented his grief, and plunged himſelf in temptations and confuſions, begins now to recollect himſelf; and as a watch-man attends eagerly on his watch-tower, to get intellgence of any danger for the good of the whole City: ſo he being a watch-man to the Church by office, reſolveth by meditation and prayer to wait for a viſion in anſwer to his expoſtulation, wherein he had argued with God; whereby alſo he might be able to quit his own reaſonings, and to ſatisfie the people who were ready to quarrel at thoſe hard tidings concerning their ruine, and did utter to him againſt Gods dealing that which he had expreſſed in his expoſtulation. By all which he cleareth that he took not up the enſuing Meſſage at his own hand, but that he had it from God. Doct. 1. It's our ſafeſt way in times of temptation and perplexity, not to lie down under diſcouragment, but to recollect our ſelves, and ſix our eyes on God, who onelyonly can clear our minds and quiet our ſpirits; therefore the Prophet after his deep plunge in temptation, ſets himſelf to look to God, and get ſomewhat to anſwer upon his arguing, or reproof and expoſtulation, (as the Originall will bear) that ſo his minde may be ſettled. 2. It is by the Word that the Lord cleareth dark caſes, and would have his people anſwer their temptations, and ſilence their reaſonings; and a temptation ariſing upon the proſperity of wicked men is a knot that can onelyonly be loofed by God ſpeaking in his Word; for, the Prophet watcheth to ſee what be will ſay to him, or in him, by way of viſion, and every believer ſhould ſeek to the Law and Teſtimony for this end. See, Pſal. 73, 16, 17. 3. Meditation, earneſt Prayer, withdrawing of our mindes off from things viſible, and elevating them towards God, are the means in the uſe whereof God revealeth himſelf and his minde from his Word to his people in dark times. This was the watch and tower whereon the Prophet expcted his viſion, and whereon Saints may expect Gods ſecrets revealed from his Scriptures. This doth lift us up above the miſts wherein things below are ofttimes covered to our ſenſe and will help to lead us ſafe thorough amidſt the deluſions which are frequent at ſuch times. 4. Faithfull Miniſters ought to acquit themſelves like watchmen in a city or army, to be awake when others ſleep, to be watching with God, and over the people, ſeeking after faithfull inſtructions which they may communicate, ſeeking to be filled from heaven with light and life, that they may pour it out upon his people, and all this eſpecially in hard times; for, this doth the Prophet profeſſe to be his practice. I will ſtand upon my watch, and ſet me upon the tower, and will watch to ſee what he will ſay, and what I ſhall anſwer. 5. As the Word of the Lord, for moſt part, gets but evil entertainment in hard times, and ſharp Meſſages meet with hot diſputers againſt the equity thereof; ſo peoples diſpoſitions at ſuch a time will give faithfull meſſengers much to do, and many errands to God, for the Prophet (beſide his own arguings within himſelf) was beſet with reprovers, arguers or quarrellers at theſe meſſages, which puts him the more earneſtly to ſtand and watch to ſee, ſaith he, what I ſhall anſwer when I am reproved. 6. Albeit the Lords people may have their own debates and faintings betwixt God and them, yet it is their part to ſmother theſe as much as they can, and to bring up a good report of God and his way to others: for, however the Prophet afterward records that expoſtulation which he had with God, Chap. 1. yet it appeareth, that in the time he had ſo carried himſelf before that murmuring people on Gods behalf, as they were arguing and contending with him, and he reproved by them.
Ver. 2.
And the LORD anſwered me, and ſaid, Write the viſion, and make it plain upon tables, that he may run that readeth it.
The Lord anſwers his ſervant attending on him, by giving him a viſion, which is afterward recorded, v. 5. &c. and this viſion he is commanded to publiſh clearly, and make it plain to every ones capacity, and to affix copies thereof on the gates of the Temple, or other publike places, (as is reported to have been their cuſtome) and that in ſo legible characters and plain termes, as every on might without difficulty read and underſtand it. Doct. 1. However it may ſeem to be in vain for ſouls plunged in perplexities to pluck up their loines, and eye and wait on God, yet the experience of the Saints proves it to be an enriching trade; for, the Lord anſwered me, ſaith the Prophet, who had waited for an anſwer from him in his perplexity. 2. It is the will of God that what light or ground of encouragement is given to any in a ſad time, be made forth-coming for the good of others; for, the Prophet is commanded to write the viſion for the uſe of the Church, which though it was his duty by vertue of his peculiar office, yet it may be a pattern for every one ſo to act within their ſtation. 2. It is the Churches great advantage, that in her hard lots ſhe hath the minde of God in his Word; whereby ſhe may expound his dealing with her, her dutie in every caſe, and what ſhe may expect concerning her ſelf, her troubles and troublers; for, there is a viſion here, which the Prophet is to write for her uſe. 4. The Lord hath ſeen it fit in his deep wiſdome, and rich love, and for preventing all occaſion of deluſion, forgerie or miſrepreſentation, and for helping of our forgetfulneſſe, and perpetuating his truth in the world, not only to deliver his minde to his Church by word of mouth, by himſelf or by his Prophets, but to leave it on record in writing with her; on which ſhe may build her faith as certainly, as if God were immediately, or by his Prophets ſpeaking to her by Word, from day to day; therefore is the Prophet commanded to write the viſion, on which the godly were to reſt their faith in an hard time. 5. The approved way of publiſhing Gods Word is not when it is adorned with wiſdome or excellency of words, but when it is delivered in ſimplicity and plainneſſe, condeſcending to the capacity of the meaneſt: for, ſaith the Lord, Make it plain upon Tables, that he may run that readeth it. 6. The Word of God is depoſited with the Church, not to be read and made uſe of by ſome ſort of perſons only, but indifferently by all the members of the Church, and accordingly is fitted to the capacity of all; for, this written viſion is not to be hid up in a ſtrange language, and dark expreſſions, but to be made plain upon Tables, that he that runs may read it.
Verſe. 3.
For the viſion is yet for an appointed time, but at the end it ſhall ſpeak, and not lie: though it tarty, wait for it, becauſe it will ſurely come, it will nor tarry.
The Lord ſubjoyns a reaſon to this command, (which is alſo a premonition to the godly, concerning the ſubſequent meſſage) to wit, that the performance of his decreed vengeance, revealed in this viſion, had its prefixed period, before which it could not be accompliſhed, and at which it ſhould certainly come to paſſe; and therefore the godly were to look much to the clearly revealed viſion, and laying aſide all fervour and haſte, patiently to wait for the accompliſhment, which ſhould be ſeaſonable and timely, however their ſenſe might judge the contrary: Doct. 1. As the mercies promiſed to the Church, ſo alſo the timing of them is in Gods hand, ſo that we are not to expect that the performance of comfortable promiſes, or of threatened vengeance againſt enemies, will be always ready at our call, but muſt wait the Lords time, who hath his own ſeaſons for afflicting, trying, and delivering; for, The viſion is yet for an appointed time, ſaith the Lord. 2. The Lords delaying to appear, diminiſheth nothing of the certainty of performance of what he hath promiſed to the Church, or threatned againſt her enemies: for, The viſion hath an appointed time, and an end prefixed, ſo that the exerciſe will not be perpetual; and at this time it ſhall ſpeak, to wit, by performance; though we undervalue other expreſſions of it, yet then it ſhall ſpeak to our ſatiſfaction, and not lye, nor diſappoint us, whatever feares we have to the contrary. 3. Such is our weakneſſe, haſte and diſtruſt, that when the Lord delayes to perform promiſes, or what he hath foretold in his word, we are ready to think that he denies to do it at all, which is to contradict the Scriptures verdict here publiſhed, to remove ſuch apprehenſions; Though it tarry, it will ſurely come. 4. When we do not ſimply doubt of the certain performance of Gods Word, yet we muſt not expect to have ſenſe ſubſcribing to all which faith apprehends concerning Gods method in performing; but faith wil oft-times ſee cauſe to ſpeak in contradictory terms to ſenſes verdict; for, Though it tarry, it will not tarry, ſaith he; ſenſe will ſoon weary, and ſay the performance tarrieth, when the Lord ſatisfieth not its haſty deſires, but out-wearieth all carnal confidence and ſtrength; But faith will ſay, that conſidering Gods love and wiſdome, his holy purpoſes in filling the cup of the enemies, & bringing good to his people out of every delay, conſidering our duty, and the exerciſe of graces we are called to when he delays, conſidering that his performances come never out of date; and when matters were paſt all recovery, but that ſtill when he comes he makes up all, as if he had come the firſt hour; & conſidering that there is ſtrength enough in God to carry through till deliverance come, Iſa. 40.29, 30, 31. Faith, I ſay, conſidering all theſe, will ſay, it will not tarry, but comes in a ſeaſonable and the beſt time, and before we be fit for it, by performance of theſe duties required in a time of ſuch exerciſe by delays. 5. The faith of Gods certain and ſeaſonable coming to help his people, will enable them patiently to wait for him, without limiting of him, and without taking a wrong way, his iſſue being worth the waiting for in his own way; for, ſaith the Lord, Though it tarry, wait for it, becauſe it will ſurely come, it will not tarry. 6. In a time when the Lord ſuſpends the performance of his Word, as Miniſters are ſo much the more to inculcate and cry up the ſure Word, neither eating it becauſe of delayes, nor ſpeaking according to probabilities; ſo it is the duty of the godly in ſuch a time, to be much in ſtudying the Scriptures, to fraught their hearts full with promiſes, that they may commend them, and be ſupported by them: for, The viſions being for an appointed time, is a reaſon why the Prophet is commanded, ver. 2. to write the viſion, and make it plain, &c. 7. It is a ſweet help to make us lean to the Word, when we ſtudy to ſee Chriſt in it, ſomewhat of him held forth and promiſed in it, and he in whom the promiſes are Yea and Amen, engaged for the performance of it: therefore the Apoſtle, Heb. 10.37. in ſtead of the viſion, holds forth Chriſt as the ſubſtance of the thing promiſed, and the party engaged for the performance, He that ſhall come, will come, &c. and this maketh this particular promiſe concerning the Chaldeans applicable to all the difficulties of the Church, becauſe Chriſt is alſufficient for every need.
Verſ. 4.
Behold his ſoul which is lifted up, is not upright in him: but the juſt ſhall live by his faith.
The Lord cleareth his purpoſe and end in delaying to perform and fulfil the viſion, which is to try and diſcover who are the lofty and unſound, and who the truly righteous, and ſo premoniſheth all of their hazzard in that time of exerciſe, and informs the truly godly how they may ſubſiſt and hold out. Doct. 1. Times of Gods exerciſing his Church, by not appearing viſibly for her, are times of narrow trial, and diſcovery of ſoundnes or Hypocriſie; for, ſo doth the Lord teach us, that the lifted up ſoul and the juſt ſhall both appear in their own colours, when the viſion is yet for an appointed time. 2. The manner of mens behaviour in a time of trial and tentation, is of great importance, and much notice is taken of it by God, as tending much, either to his honor or diſhonor, and to the promoting of our own peace or diſquiet; therefore a Behold is prefixed to this doctrin. 3. However affliction and trial ought to be an humbling exerciſe, yet without Gods bleſſing, and meeting with corruption, it wil diſcover and bring forth much pride, and high towers of imaginations ſwelling againſt Gods ſoveraignty, that he ſhould have the diſpoſing of us at his pleaſure, cenſuring his way of proceeding with us, conceiting of wiſdom and power to ſecure our ſelves, better then by waiting on God, &c. for, then there will be ſome whoſe ſoul is liſted up. 4. As a proud, murmuring and conceited diſpoſition under trouble, diſcovers mens unfoundneſs, ſo it will not long wait on God, but make apoſtaſie, either from a general profeſſion of being his followers, or from keeping his way to the uſe of ſinful means, becauſe of which the Lord doth and will teſtifie that he doth abhor ſuch decliners; for, His ſoul which is lifted up, is not upright in him; and the Apoſtle in citing this Text, Heb. 10.38. clears, that the proud ſoul will draw back, and that Gods ſoul will have no pleaſure in him. 5. Albeit that trial will ſift narrowly, and diſcover the naughtineſs of many, yet there are ſtill ſome who find grace to ſubſiſt, and get through in hardeſt times; for, in oppoſition to the former the Lord ſubjoynes, But the juſt ſhall live. 6. The way of the godly in patient waiting on God in hard times, is neither a ſenſleſſe ſtupidity, hardening themſelves in ſorrow, but an exerciſing, feeling and lively way; nor is it a poor and ſorry ſhift, but a comfortable means of ſubſiſtance; for, the juſt ſhall live, he ſhal have a lively exerciſe, and a life of it. 7 Before a man can attain to a comfortable way of bearing trouble and waiting on God in hard times, he muſt firſt make ſure his perſonal reconciliation, and being righteous before God, which will be onelyonly when by faith he layeth hold on Chriſts righteouſneſſe offered in the Goſpel; for, he muſt be the juſt and that by faith, who ſhall live by faith in trouble, and ſo it is expounded, Rom. 1.17. Gal. 3.11. & 8; The man who is juſt and righteous by faith in Chriſt, ſhall not onelyonly live a life of grace, begun here, by dwelling conſtantly under the ſhadow of imputed righteouſneſſe, whereby he is hid from death and wrath, and by drawing life and vertue out of Chriſt to quicken his heart, and to enable him for every good word and work, and perfected in glory, but alſo his faith will carry him through, (not only the ſnares of proſperity, but) hardeſt diſpenſations, without apoſtaſie or fainting; for, while the righteous man walks not by preſent ſenſe, and by faith takes up God as his father in Chriſt, ſtudies all the promiſes made to Saints in every condition, and magnifieth the truth of them; ſeeth God his Father to be the carver out of all his & the Churches lots, and that every condition is uſeful, and hath a bleſſing in it to the godly; and that waiting on God in his way is the ſure path to a bleſſed iſſue; and withal finding now and then Gods preſence ſenſibly with his Spirit; while, I ſay, the godly man is thus exerciſed, he cannot but have a good life, and be hid from the blaſty winds of tentations, wherewith others are aſſailed and blown over; The juſt ſhall live by faith; his ſaith ſhall afford him a life in hardeſt times, and provide for him in wilderneſſes. 9. Albeit that many may be believing in Chriſt, and ſo be born through, who yet cannot diſcern faith in themſelves, yet ſuch as expect righteouſneſſe through faith in Chriſt, and by faith to be thus ſupported in evil times, ſhould ſtudy the reality and ſincerity of their faith, that it is not a motion or fancy, but real and ſuch as he hath a ſure hold of; for, it is his ſaith by which the juſt ſhall live, a faith which he hath made ſure he hath. And for this end, we ought to ſtudy exactly the nature of faith, that neither the preſumptuouſly ſecure, nor fainting ſoul miſtake their own caſe.
Ver. 5.
Yea alſo, becauſe he tranſgreſſeth by Wine, he is a proud man, neither keepeth at home, who enlargeth his deſire as hell, and is as death, and cannot be ſatisfied, but gathereth unto him all nations, and heapeth upon him all people.
Followeth to the end of the Chapter, the viſion it ſelf, concerning the deſtruction which was to come upon the Chaldeans, propounding for the moſt part in general denunciation of Gods vengeance upon groſs and impenitent ſinners, ſuch as the Chaldeans were, wherein the Lord threatneth wrath and ſad judgments to come upon them for the groſſe abominations (ſuch as ambition, covetouſneſſe, oppreſſion, ſenſuality, carnal policie, idolatry, &c.) which abounded amongſt them. This controverſie the Lord layeth out in ſeveral branches, ſometimes repeating the ſame things in ſubſtance, and amplifying them from ſeveral conſiderations, to the end there may be a more diſtinct & clear ſight of the ſinfulneſſe of their ſin, of the vanity of the pretences they founded their courſes on, and of the equity of God judgments ſubjoyned to every branch. The firſt branch of the controverſie is, that the Chaldeans, and in ſpecial, their King, being given to ſenſuality and ambition, or drunk with pride and ambition as with wine, was inſatiable in his Conqueſts like death and hell, or the grave (of which, Pro. 30.15.16. Iſa. 5.14.) and not being content with his own portion, did labour to adde one Kingdom after another to his dominions. Doct. 1. As the godlies honeſt wreſtling through an evil time by faith, is an evidence that God wil reckon with their oppreſſors: ſo the Lords reproving and puniſhing the Apoſtaſie of any within the Church, may aſſure men that he will not ſpare wicked enemies; for this is ſubjoyned to what was ſaid, ver. 4. with a Yea alſo, or How much more? importing that when he made the juſt to live by faith, he would alſo reckon with the Chaldeans; and if he diſcovered and puniſhed the liſted up ſoul, how much more the Chaldeans? See, Jer. 25.29. 1 Pet. 4.17, 18, 2. The moſt part of unrenewed great mens actions and enterpriſes, are conſecrated to the ſervice of their vile luſts; For, Becauſe he tranſgreſſeth by wine, and is proud, he keeps not at home, his great enterpriſes are undertaken to ſatisfie ſenſuality and ambition. 3. Men once inſlaved to the ſervice of their luſts, do become brutiſh, and in a manner renounce their very reaſon; for, ſo may the words alſo be read, The proud man tranſgreſſeth as through wine; he is drunk with ambition as with wine, which depriveth men of the uſe of ſenſe and reaſon. 4. It is a ſin flowing from ambition, & a violence offered to nature, which is content with little, when men cannot acquiſce in their lot and portion aſſigned them by God, eſpecially when it is competent, but doe by all means hunt after more; for, it was the Chaldeans ſin and ambition, that having a Kingdom, yet he keeps not at home. 5. It is the Lords judgement upon ambitious men, that the more they go beyond bounds to ſatisfie their luſts, they become the more inſatiable; the more they drink, they are the more thirſty; for, ſuch an one enlargeth his deſire as hell, and is as death, and cannot be ſatisfied, but gathereth unto him all Nations, and heapeth to him all people.
Verſ. 6.
Shall not all theſe take up a parable againſt him, and a taunting Proverb againſt him, and ſay: Wo to him that encreaſeth that which is not his: how long? and to him that ladeth himſelf with thick clay.
The Lord threateneth that becauſe of theſe their ſins, his judgments ſhould make them contemptible, and matter of deriſion; inſomuch, that even thoſe whom they had oppreſſed, ſhould inſult over them and mock them, and declare them accurſed in their unlawful Conqueſts, (which however they had groaned under them, could not endure long) and in their overcharging, and burdening themſelves with the droſs of this world. Doct. 1. Even the conſciences of wicked men, if they were awake or ſuffered to ſpeak, would give out doom and ſentence upon them, and ſubſcribe to the righteouſneſſe of Gods judgements; for, here he appeals to themſelves, Shall not all theſe take up a parable, &c. So alſo, v. 7.2. When men ſinfully endeavour to ſatisfie their pride and ambition, it is right… ous with God to make them moſt contemptible and ignominious; for, the proud man, v. 5 meets with a parable and taunting proverb, or becomes a matter of publick deriſion. 3. However the oppreſſed and ſubdued may ſeem to be far behinde with Conquerors and Oppreſſors, yet the Lord will in due time cleare that there is but little cauſe for ſuch an apprehenſion, and greateſt oppreſſors wil meet with their own ſtroak, wherein the loweſt may inſult over them, and they ſhall be rather the object of pitty then of envy, or on whom any would wiſh more cruelty; for, All theſe, (to wit, the nations ſubdued by him, v. 5. even all of them, and thoſe who were ſoreſt ſmitten) ſhall take up a parable againſt him, and a taunting proverb againſt him, and ſay, Wo to him. See Iſa. 14.4,—12. 4. As unjuſt Conqueſt gives a man no right to his Purchaſe: ſo it brings on Gods curſe, and at laſt makes the Purchaſer an object of deriſion; Wo here may be taken, both for an inſulting expreſſion, & a declaration of a curſe upon him; Wo to him (or Wo he, by way of triumphing over him, and laughing at him) that encreaſeth that which is not his. 5. Though the oppreſſed ordinarily groan under the oppreſſor, and wiſh his end, admiring at Gods patience toward him, yet it may be concluded, that oppreſſion ſhall not continue ſo long as either the oppreſſed or oppreſſor might expect, and that diſappointment of the oppreſſors hopes of continuance in his way, ſhal be matter of deriſion; for, all this is imported in that part of the proverb, How long? 6. Albeit oppreſſors promiſe to themſelves much eaſe, contentment, pleaſure and happineſſe, in their great enjoyments, yet they are iniſerably diſappointed; for, riches are in themſelves but baſe, and great abundance of them beyond that which is needful, is to the ambitious but a burden and matter of vexation, drawing down the ſoul from God, and intangling and polluting it; and this may point out the miſery of thoſe, who hunt ſo much after theſe things; Wo to him that ladeth himſelf with thick clay, that is, baſe riches, which do but burden, pollute, and intangle him.
Ver. 7.
Shall they not riſe up ſuddenly that ſhall bite thee? and awake that ſhall vex thee? and thou ſhalt be for booties unto them.
8.
Becauſe thou haſt ſpoiled many nations, all the remnant of the people ſhall ſpoile thee: becauſe of mens blood, and for the violence of the land, of the City, and all that dwell-therein.
The Lord yet declareth his mind concerning theſe ſins, and threatens yet farther, that he will pay them home, as they had ſerved others; for, as the Chaldeans had ranged up and down the world like ravenous beaſts: ſo he would ſuddenly raiſe up the Medes and Perſians, who for preſent were little dream't of to trouble and devour, and prey upon them, v. 7. And as they had robbed and ſpoiled many nations, ſo he would ſtir up the remnant of the nations (either ſuch nations as had been reſerved from their ſury, or the remainder of the nations, which they had ruined, who ſhould joyn with their enemies,) to prey on them: wherein the r…ghteouſneſſe of God ſhould appear, in requiting them for their bloodſhed; and the great deſolation they brought on Cities and Countries wherever they came, and the havock made of the inhabitants, and eſpecially for what they had done to Jeruſalem, Judea, and the Jews, v. 8. Doct. 1. The Lords judgements on impenitent ſinners come unexpectedly, and when they leaſt imagine, and that oft-times by inſtruments little thought of, till God raiſe them up and employ them; for, They ſhall riſe up ſuddenly and awake, to bite and vex. They may ſeem to be aſleep and ſit very quiet, who ſhall do this work, being imployed of God. 2. Oppreſſors will be made in due time diſciples at their own ſchool, and be made to ſeele themſelves, what ſad ſtroaks they inflicted on others, & be dealt with as they ſerved others; for, theſe preying beaſts ſhall be bitten and vexed, or be brought into inextricable difficulties; and they who ſpoiled many Nations, ſhall be for booties and be ſpoiled. 3. Although oppreſſors, ſo long as God permits them to execute his vengeance, prove invincible, yet when their day cometh they will be as feeble as any; for, the Chaldeans, who before-time had no more to do but come and gather ſpoile, are now for booties unto their enemies, who as eaſily ſpoile them. 4. Although oppreſſors dream that they have all under their feet who could harm them, ſo that none dare open the mouth, or move the wing or peep, yet the Lord hath a ſcourge ready when he pleaſeth to avenge himſelfe upon them; for, all the remnant of the people ſhall ſpoil thee, ſaith the Lord; He hath either nations hid from their fury, whom they think not worth their anger, or the very remnants of ſpoiled nations, who if he employ them, will do their turn. 5. When the Lord denounces or executes his judgments on bloody oppreſſors, it is uſeful to ſtudy much his controverſie againſt them, that we may father his judgments aright, may adore the righteouſneſs of God, and may learne from their example to abhor all violent and bloody courſes, eſpecially againſt Gods people, which he ſo ſeverely puniſheth; therefore he ſubjoyns, that all this is becauſe of mens blood, for the violence of the Land, and of the City, and of all that dwell therein; which is to be underſtood with ſpecial relation to Judah.
Ver. 9.
Wo to him that coveteth an evil covetouſneſſe to his houſe, that he may ſet his neſt on high, that he may be delivered from the power of evil.
The ſecond branch of Gods controverſie (held forth in general terms) is that out of a deſire to build ſtately Palaces, (as the Chaldean did, Dan. 29, 30.) or to the end they might eſtabliſh themſelves, and their poſterity in perpetual greatneſſe and wealth, and be exempted from the common miſeries of mankinde, and that no after-times might move them, they are extreamly and ſinfully covetous, for which the Lord pronounceth them accurſed Doct. 1. The certainty of Gods judgments on particular ſinners and enemies, may be read from general denunciations againſt ſuch ſins, it being agreeable to the rule of juſtice, that all who do ſuch things ſhould be ſo puniſhed; therefore the Lord accuſeth and threatneth the Chaldeans in a general ſentence; Wo to him that coveteth, &c. that it may appear how agreeable to juſtice his ſentence againſt them is, and that every ſuch ſinner in after-times may put in his owne name, as if he were the man pointed at. 2. It is a plague on wicked men, when they are given up to imagine that their proſperous condition ſhall never change, but that they ſhall be able to ſecure it for them and theirs for ever; for, this is the proſpering wicked mans thought, which brings him to woe, that he will ſet his neſts on high; as birds do to ſecure themſelves and young ones, and to be delivered from the power of evil. See Pſ. 49.11. 3. Mens vain imaginations and their apprehending that which will never be, and wherein all others have failed, doth oft-times prove a great ſnare to engage them in courſes which otherwiſe they might ſee, not only to be ſinful, but needleſſe and fooliſh; for, becauſe the worldly man thinks that he can ſecure uncertain riches to him and his, & can guard againſt any emergent evils to which mankinde for ſin are condemned; therefore he coveteth an evil covetouſneſſe, that he may ſet his neſt on high, &c. and ſtands upon no meanes which he thinks will make that lye in his right hand prove a truth. 4. Albeit men may lawfully, and in duty ſhould endeavour the good of their poſterity, even in external things, and may ſtudy to prevent inconveniences, which may prejudice them, yet this endeavour proves ſinful, when either it ariſeth from, or tends to greedineſs & covetouſneſſe, or inſnares men by drawing them to the uſe of ſinful meanes: for, Wo to him that coveteth an evil covetuouſneſſe, though it were even for his houſe, or that he may ſet his neſt on high, &c. 5. It may be ſufficient to deter men from courſes; that the Word declareth them to be ſinful, and that a curſe followeth them; for, ſo doth the Word import here, that it is an evil covetuouſneſſe, and wo is to him that coveteth it, therefore men ſhould be far from it.
Ver. 1.
Thou haſt conſulted ſhame to thy houſe, by cutting off many people, and haſt ſinned againſt thy ſoul.
11.
For the ſtone ſhall cry out of the wall, and the beam out of the Timber ſhall anſwer it.
The Lord expounds his own pronounced wo, and threatneth that theſe their projects ſhould tend to the ignominy of their familie; it being juſt they ſhould be ſo dealt with, who ruin ſo many to build up themſelves, and ſell their ſouls to make up their outward eſtates, v. 10. and albeit there ſhould be none that durſt complain of them, yet the very materials of their buildings ſhould witneſs againſt them, that they were acquired by robbery, and ſhould agree in a ſort of muſick (heard by Gods juſtice) to cry for vengeance, ver. 11. Doct. 1. Albeit covetous oppreſſors do oſt-times carry themſelves in great ſtate, as the only honourable of the earth, yet their way is in it ſelf ſhameful, and will end in ignominy; Thou haſt conſulted ſhame to thy houſe. 2. Men proſecuting their deſigns by unlawful means, readily fall into the ſnare which they would moſt gladly eſcape; for, the Chaldean feeking to ſet his houſe on high, not only covets evil to his houſe, v. 9. but even brings ſhame (which he ſeeks to ſhift) to it. 3. There needs no more to pull down the family of the oppreſſor, then his way of ſtudying to make it great; his very building, his neſt is a plague to it, and enoug to make it totter; for, thereby he conſults ſhame to it. He could do no more, if he had bended his wits to ruin it. 4. The Politick projects of men, who lean to their own wit for compaſſing their ends, and neglect piety, or to wait on God for counſel, will prove ſhameful & ſinful; men who lean to their own wits, will finde, that their moſt ſerious conſultations will leave them in the mire: Thou haſt conſulted ſhame to thy houſe, ſaith the Lord. 5. It is a high degree of impiety, and a clear preſage of ruin, when a man in managing his affairs, caſts off all his love to his neighbours, and not onelyonly mindes himſelf only, but ſtands not upon the prejudice of others, to riſe upon their ruins, or to cut them off, though never ſo many, and he but one, if he think it; may tend to his advantage; for, Thou haſt conſulted ſhame to thy houſe by cutting off many people. 6. As men for the moſt part neglect their ſoules, when they are mad upon their worldly deſigns ſo it is a dangerous c…ſe when it is ſo, and it will prove a poor bargain in the end, when men having gained never ſo much, yet have ſinned againſt their ſoul, which the Lord here not only makes uſe of as a challenge, but declares it as a judgement on the Chaldean. 7. Sin and guilt will purſue and finde out the ſinner, and will of it ſelf call for vengeance, though all the world ſhould be ſilent, and not challenge him; for, the ſtone will cry out of the wall, and the beam out of the timber ſhall anſwer it.
Ver. 12.
Wo to him that buildeth a Town with bloud, and eſtabliſheth a City by iniquity.
The third branch of the controverſie, points chiefly at the way of their proſecuting of their covetous and ambitious ends, which was (as one fin cometh not readily alone, but dra weth other ſins with it) by oppreſſion, cutting off of people, and other unjuſt wayes. This courſe the Lord pronounceth to be accurſed, however they gilded it over with ſpecious pretences of publick good, or that thereby they endeavoured to perfect & ſettle their civil State. Doct. 1. The Lord looks much unto, and tryes the diſpoſitions of men much, by the meanes they make uſe of in a courſe, whether it be right or wrong in it ſelf; for, the Lord chargeth upon them here, that they carried on their work with blood, and by iniquity. 2. Pretence of publick good, and zeal to advance the State and government, is one of the fig tree-leaves where with men think to cover their oppreſſion, and make it plauſible, but all in vaine; for, Wo to him that buildeth a Towne with blood, and eſtabliſheth a City by iniquity. 3. Though all oppreſſions be not alike horrid in themſelves, and men readily do account themſelves good enough, when they go not the length they might, or that others do in that fin, yet the Lord will purſue the faireſt way of oppreſſion men can take with vengeance, as being ſinful in it ſelf, and ſometime being more cruel in its lingring way, then the moſt violent oppreſſion in hot blood: for, Wo to him that eſtabliſheth a City by iniquity, be what iniquity it will, as well as to him that buildeth a Towne with blood.
Ver. 13.
Behold, is it not of the Lord of hoſts, that the people ſhall labour in the very fire, and the people ſhall weary themſelves for very vanity?
The Lord explaineth this Wo, and denounceth that he ſhould appear eminently againſt them, in making all their endeavours to eſtabliſh themſelves, (wherein they employed many nations, and had much toile, as in a fiery furnace, every head being made bald in their wars, Ezek, 29.18.) to prove not only vain, & to no purpoſe, but to tend alſo to their own prejudice, as one whoſe work is caſt into the fire, loſeth both his materials & his labour and endangereth himſelf by following it to get it proſecuted, or reſcued, ſo ſhould they periſh in their hunting after wealth, and with it; See the like threatning, Jer. 51.58. Doctr. 1. Men taking ſinful wayes to proſecute their deſignes, may meet with much toile and vexation in their work, as an earneſt of further judgement; for the people, (that is, the Chaldeans and many inſtruments employed by them) labour and weary themſelves. 2. The utmoſt of mens endeavours ſhall not promote or perfect a work which God is againſt, nor uphold what he hath a minde to overthrow; for, though they labour and weary themſelves, yet it ſhall be for very vanity, and to no purpoſe. 3. Such as by bloody oppreſſion ſeek to exalt and eſtabliſh themſelves, ſhall not only loſe their labour, but incur further dammage by their attempt and loſe themſelves, their work, & the materials which they had to begin their work upon; for, the Chaldeans ſhall labour in the very fire, which ſhall not only breed them toil & pain in labouring, but ſhall devoure all their conqueſts, themſelves, and the Kingdom of Babel, which they had when they began their tyranny. 4. The Lord will ſo order his judgments upon violent oppreſſors, as that his hand ſhall be viſibly and remarkably ſeen by all, to be the inflicter of them, and he ſhall prove himſelfe omnipotent, by fruſtrating men of their wicked purpoſes, and conſuming all their labours; for, Behold, is it not of the Lord of hoſtes, that the people ſhall labour in the very fire, &c.
Ver. 14.
For the Earth ſhall be filled with the knowledge of the glory of the Lord, as the waters cover the ſea.
The Lord ſubjoynes a reaſon to this ſentence, clearing how he ſhould be ſo much ſeen in this judgment, to wit, that however he ſeemed to let his own Name and glory be obſcured, when he ſuffered the Chaldeans to oppreſſe the world, and lead his people into captivity, yet in due time he would make his glory ſo conſpicuous in their juſt deſtruction, and his powerful aſſerting of Judah into liberty, as the Nations ſhould be filled with the knowledge therof, as the ſea is full of water: & all this as a type and pledge of the glory to be revealed in Chriſt, & the knowledge of his Name then to be communlcated. Doct. 1. When oppreſſors do proſper, and the Lords people with the reſt of the world are brought into bondage by them, the Lords glory is engaged for his appearing againſt them in due time; for, it is ſubjoyned as a reaſon of the Chaldeans evil ſucceſſe; for, the earth ſhall be filled with the knowledge of the glory of the Lord, &c. 2. The greatneſſe of oppreſſors doth contribute to illuſtrate and ſet forth the glory of God in bringing them down, and therefore is rather an argument why the Lord ſhould deſtroy them, then any hinderance to it; the Lord wil bring down the Chaldeans: for in ſo doing, the earth ſhall be filled with the knowledge of his glory, See Pſ. 9.16. 3. As God is moſt glorious in himſelf, ſo he will make his glory to ſhine in the deliverance of his people, though for a time he ſuffer them to be in bondage; for, in bringing back Judah at the ruine of Babylon, the Earth ſhallbe filled with the knowledge of the glory of the Lord, as the waters cover the ſea. See. Pſ. 126.2. 4. All the glorious manifeſtations of God againſt his enemies, and for his people of old, were but ſhadowes of what he manifeſted, and doth manifeſt in and by Chriſt in the latter dayes; and any effects of theſe his workes which appeared among his people, or the Gentiles, were but a taſte of what the glory of God ſhining in Chriſt, and made known to the world by the Goſpel, ſhould produce among Jewes and Gentiles; therefore this prophecy is applyed to the dayes of the Goſpel, Iſai. 11.9. as getting then full accompliſhment.
Ver. 15.
Wo to him that giveth his neighbour drink: that putteſt thy bottle to him, and makeſt him drunken alſo, that thou mayeſt looke on their nakedneſſe.
The fourth branch of the controverſie, if we take it properly holds forth a denunciation of vengeance to come upon them for their beaſtly luxury and ſenſuality, uſual in the Babyloniſh Court, & that not only in their own perſons, but they did draw one another to drunkenneſs, that ſo they might mock at their infirmities, which they could not hide in their drunkenneſs (alluding to that of Noah, Gen. 9.21, 22.) or that they might abuſe one another in an unnatural way, through their drunkenneſs; And ſo it teacheth, 1. When men abuſe their proſperity to luxury, it is an evidence of a curſe upon them and it; ſo it was with the Chaldeans: Wo to him that gives his neighbour drinke, &c. as having no other end wherfore he troubled all the world but thus to abuſe himſelf and others. 2. Sin is come to a great height, and neer a curſe, when men do entice & draw others to the ſame exceſſe of riot with themſelves; for, Wo unto him that giveth his neighbour drinke, that putteſt thy bottle to him, and makeſt him drunken alſo 3. It is a beaſtly diſpofition, to take pleaſure in making men abuſe themſelves by drink, a Wo is denounced againſt it; nor is it a mark of any true kindneſſe, as the prophane reckon, but it is done, that they may look on their nakedneſſe and bring it out to open view. 4. Intemperance is an uſher to let in any other vice; for when a man is drunk, diſcovering of, or looking on nakedneſſe will not be accounted ſhameful, nor unnatural filthineſſe an abomination. But the words may alſo be taken figuratively, and ſo the ſcope is to taxe them for their endeavours, by Politick practices and faire promiſes, to engage their neighbours in their undertakings, and that as they were drunk with ambition themſelves, ſo they filled their neighbours with the like principles, & drunken heaps of ſharing in their victories, though indeed they minded nothing leſs, but if any inconvenience ſhould befal their Confederates, they would deſpiſe them, or be ready themſelves upon occaſion, to bring them unto ſlavery, and to make them baſe. Thus doth the whore make the world drunken with her Idolatrous cup, Rev. 17. and thus did Nineveh entice the world with her whoredom and witchcrafts, Nah. 3.4. This interpretation teacheth. 1, Great men in the world are ordinarily ſo infatuated with their hopes and projects that like drunken men they reel, & cannot be ſober, nor ruled by ſound principles: for, the Chaldeans are thus drunken, and they make their neighbours drunken alſo, as well as themſelves. 2. Carnal policy and intereſt is the greateſt Steersman of humane affaires among men, which frequently brings a curſe on the uſers thereof; for, Wo to him who thus gives his neighbour drink, &c. 3. No true kindneſſe can be expected from men who walk politickly and on intereſts of State, pretend what they will: for all that ſuch do this way to others, is, that they may look on their nakedneſſe.
Ver. 16.
Thou art filled with ſhame for glory: drinke thou alſo, and let thy foreskin be uncovered: the cup of the Lords right hand ſhall be turned unto thee, and ſhameful ſpewing ſhall be on thy glory.
Whatever way we expound the challenge, the Lords judgement is very equitable, that all theſe courſes ſhould tend rather to their ignominy then their honour; and that as they had been Butlers to draw others to ſenſuality, and to intoxicate and allure them to joyne in their oppreſſions of the Church and the world; ſo the Lord ſhould bring about the Cup of his wrath to them, and make them drink of it to ſatiety, whereby they ſhould be as contemptible, as when a drunken man is lying naked, and that with his uncircumciſed foreskin (which was an abomination to the Church) uncovered, or when he is polluting all his bravery or ſtately houſe with his filthy vomite, Doct. 1. The ſinfnl courſes which men follow to advance their greatneſſe would appear moſt ignominious to a cleer diſcerner, and will at laſt be ſeen to be ſo, to the conviction of all: for, Thou art filled with ſhame for glory, ſaith the Lord. 2. The meaſuring of all afflictions and judgements is in Gods hand, ſo as none can adde to them or diminiſh from them, nor get them ſhifted, when God layeth them on; therefore they are called a Cup, which is a ſet meaſure, and the Cup of the Lords right hand, which is irreſiſtibly powerful. See Jer. 25.28. 3. As the Lord will at laſt bring about the ſtorme of vengeance upon the head of wicked men, who were inſtruments to execute it upon others; ſo they drinking laſt of the Cup, and therefore nearer the dregs, and having been eminently wicked, and withal, being oft-times without the Church, (as the uncircumciſed) and ſo without God, their ſtroak ſhall be more eminently ignominious then any others; for, when the Cup of the Lords right hand is turned to them, (after others have drunke thereof, Jer. 25.26.) then they ſhall drinke, and their foreskinnes ſhall be uncovered, and ſhameful ſpewing ſhall be on their glory:
Ver. 17.
For the violence of Lebanon ſhall cover thee, and the ſpoile of beaſts which made them afraid, becauſe of mens blood, and for the violence of the Land, of the City, and of all that dwell therein.
To cleer the equity of all theſe judgments the Lord ſubjoyns and recapitulates his controverſie, threatning that the Chaldeans ſhould be overwhelmed, for the violence done to the Land of Iſrael, bordering upon Lebanon, or the Temple made of the wood of Lebanon, yea and for the very deſtruction of that forreſt, and ſpoiling and affrighting of the beaſts there, as they came through it, and cut down the timber for the ſiege of Ieruſalem, and for their beaſtly and bloody violence upon the Inhabitants of city and country wherever they came, eſpecially in Judea. Or it may be thus interpreted, that as in the forreſt of Lebanon, beaſts are hunted, affrighted, and deſtroyed, ſo ſhould they be purſued and ruined becauſe of their horrid cruelty & violence, and ſo it is the ſame in ſubſtance with v. 7, 8. Doct. 1. It is neceſſary that we ſtudy over & over again the Lords controverſie with impenitent ſinners, that we may adore his equity in puniſhing, and tremble at his ſeverity in ſo much inſiſting to puniſh for ſin; for, therefore are their ſins repeated and threatning renewed. 2. Such as do like brute beaſts, trouble and vexe all the creatures, and make havock of all wherever they come, and eſpecially do oppreſſe the people of God, may expect to be accordingly dealt with; and that without repentance they ſhall be irrecoverably deſtroyed; for, ſo do theſe words, taking in both expoſitions, teach us, that they ſhall be covered or overwhelmed with calamity, for their violence againſt the very creatures and the Church; See Iſai 14.6, 7, 8. and for their violence ſhall be hun…ed and purſued as wilde beaſts (whom they in their actions reſembled) uſe to be by hunters.
Ver. 18.
What profiteth the graven Image, that the maker thereof hath graven it: the molten Image, and a teacher of lyes, that the maker of his work truſteth therein, to make dumbe Idols?
The laſt branch of the controve rſie (held forth alſo in geneneral termes) in their Idolatry, & particularly their making of Idols and Images, to repreſent what they acknowledged for a Deity, and to be worſhipped in that Religious ſtate, the vanity of which he proves from their unprofitableneſſe & inability to teach any thing of a deity; for however the formers of them take much pains on them, & when they have done truſt in them, and ſet them up above men in Gods room, yet they have no authority ſo to do. Doct. 1. Few of thoſe who receive greateſt things of this world from God, do acknowledge him for them, but rather follow Idol-gods to his diſhonour, and in defiance of him; for, ſo did the Chaldeans, as it is imported here, and ſo the moſt part of Adams poſterity do. 2. In a time when Idolaters do prevail, & the true Church is brought into bondage by them it is neceſſary to ſtudy much the vanity of Idolatry, and to ſet it out ſo to the world, to the end that neither the wicked may dream of being exempted from vengeance by their Idols, nor the godly ſtumble at the proſperity of ſuch as follow them; for, to theſe ends doth the doctrine of the vanity of Idols here ſet forth, tend. 3. Beſides fearful Idolatry committed in the world by mens taking that for their god which is no god; (whereof they cannot be free, who perform religious worſhip, due to God only, to any creature whatſoever) the world is alſo guilty of Idolatry by making of Idols or Images for repreſenting an inviſible Deity, and the object of their Religious worſhip, be it what it will, and by worſhipping of them in that Religious ſtate and relation; this is it which is expreſſely reproved in the Chaldaans here, that they not only accounted that to be their god which was no god, but either a creature or a feigned thing, but that they had graven Images, and molten Images; not that they acknowledged theſe to be their gods, but that they were repreſented by them, and that their god were to be worſhipped in & by theſe Images: & this challenge is expreſſed in general ternies, that all who make uſe of ſuch devices in Religious worſhip, (be the ultimate and laſt object of their worſhip what it will) may take their reproofe. 4. Whatever men may conceit of Images, as many wayes uſeful for exciting of them, and keeping them in remembrance of a Deity, yet upon narrow ſearch it will be found that they are unprofitable, if not pernicious; as every thing in worſhip, which is not inſtituted of God for profit, proveth; for he puts it to any unbiaſſed conſcience to tell, what profiteth the graven Image? 5. The original and Authors of Images prove the vanity of putting them in any Religious ſtate: for, ſince it hath the maker thereof among men, what profiteth it? for it cannot be God, Hoſ. 8.6. and albeit the maker thereof give it a being, and hath graven it curiouſly, yet he hath no authority to command it to be worſhipped, nor can ſuch an Author make it bleſſe the worſhippers; and it is folly in the maker thereof to truſt therein, yea, it doth ſufficiently diſgrace any point of Religion, that it is of mans making or deviſing. 6. Albeit that men do commend Images as books for the ignorant, whereby they may be helped to take up a deity, yet they can teach or repreſent nothing of God; but only the makers phantaſic; yea, they cauſe the minde to wander from the true and ſaving knowledge of God, as he is revealed in his word, and do imprint falſe and equal conceptions of a deity; for, the molten Image is a teacher of lyes. 7. Though ſuch as make uſe of Images to repreſent a deity, or that which they worſhip, do imagin that they reſt not upon the repreſentation, but do aſcend up by it to the thing repreſented: yet herein their heart deceiveth them; for whatever they pretend in their thoughts, yet practically they honour them as their god, and whatever they pretend to offer unto God in and by them, is expounded by God as offered really unto them; for the maker of his work, (though he might have made any other thing of the materials) truſteth therein. 8. Such as worſhip graven Images, do proclaim their own brutiſhneſſe, and that they are as great blocks as theſe which they adore, when they exalt that which is below themſelves, to be above themſelves, & in Gods room; for, what a brutiſhneſſe is it in a man endued with ſenſe and reaſon, to make himſelfe dumbe Idols, which have no ſenſe at all?
Ver. 19.
Wo unto him that ſayeth to the wood, Awake: to the dumb ſtone, Ariſe, it ſhall teach: behold, it is laid over with gold and ſilver, and there is no breath at all in the midſt of it.
Upon what hath been ſaid, the Lord denounceth a wo upon them who emplore Idols for help or direction; ſeeing that however they be curiouſly framed, yet their vile matter remaineth ſtill the ſame, nor can the Artificers skill put life into them to move themſelves, far leſſe to help others. Doct. 1. Imageworſhippers proclaim their own wretchedneſs, in that they are given up to a reprobate ſenſe, void of diſcerning: and they ſhall have many ſorrowful diſappointments who expect a remedy from them in hard caſes, and in the end ſhall be confounded by God, who will not give his praiſe of being an helper & directer of the children of men to graven Images; For, wo to him that ſaith to the wood, Awake, to the dumb ſtone, Ariſe, it ſhall teach. 2. Albeit the vanity of worſhipping Idols and Images be palpaply groſſe, ſo that ſeriouſly to conſider it, is ſufficient to refute it, yet ſuch is mans ſtupidity, when he delights not to retaine God in his knowledge, as he needs much ſtirring up, to take notice of the errour of his way; for, albeit a little paines diſcover that their Idols are wood and ſtone, and that there is no breath in the midſt of it; and conſequently, that it is in vaine to worſhip ſuch; yet man muſt be called to behold this, and muſt have it often pointed out to him. 3. Outward pomp and ſplendor in the exerciſe of Religion, though it be much taking with natural hearts, yet it is not the thing God looks to, but how his own preſcribed rule is followed, and what reality is there in ſuch ſhewes? for, ſaith he, their Idol is laid over with gold and ſilver, and yet there is no breath at all in the midſt of it.
Ver. 20.
But the Lord is in his holy Temple, let all the Earth keep ſilence before him.
In oppoſition to the vanity of Idols the true God is commended, who dwels in heaven, and manifeſts himſelf in the Church by the ſigns of his preſence, of his own appointing, & by preſcribing rules of his own worſhip, whoſe authority and greatneſſe is ſuch, as may make all the world give over their diſputing for Idols, and ſubmit to his doctrine, and may cauſe them to ſtand in awe to come in oppoſition to him, or to wrong his people, when they ſhould be ſcattered amongſt them. Doct. 1. The conſideration of the vanity of Idols, and miſery of Idol-worſhippers, ought to commend the true God to his Church, and ſet out their own happineſſe, who have him not only reigning in heaven, but in the midſt of them, and know how to ſerve him acceptably according to his will; therefore it is ſubjoyned to what hath been ſaid, But the Lord is in his holy Temple. 2. The authority of the true God, and his preſence among his people being ſeriouſly thought upon, will call for much reverence, will ſilence all debates againſt his revealed will, and may terrific men from being in oppoſition to him or his people: for, the Lord is in his holy Temple, let all the Earth keep ſilence before him; where ſilence is the badge of their reverencing his majeſty and authority, as Joh 29.9.