Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 5
CHAP. V.
IN this Chapter, (which with the two following, are conceived to be one Sermon) the Lord proceeds in the ſame method, and proſecutes the ſame controverſie, which was begun in the former chapter, only with this difference; 1. Judah is here joyned with Iſrael, becauſe that defection had flowed from Iſrael to them, and chiefly, becauſe that under Ahaz, (to whoſe times this prophecie agrees beſt) they had made ſome defection. 2. The threatenings here are ſweetened with a prediction of their being drawn thereby at laſt to repentance, v. 15. which was not mentioned in the former chapter.
In the firſt part of this chapter, (which relates to Iſrael eſpecially,) the Lord having called all ranks to hear his proceſſe and ſentence, v. 1. — doth accuſe their rulers and teachers eſpecially, for enſnaring the people in ſin, v.— 1. and all ranks for their ſubtilty and deep rootedneſſe in oppreſſion, notwithſtanding all admonitions and corrections, v. 2. for their idolatry and pollution, (which God knew, however they covered it) v. 3. for their obſtinacy and impenitency in ſin, by reaſon of a ſpirit of whoredome, and their affected ignorance of God, v. 4. and for their great pride under all this ſinne, v. 5.— becauſe of which, the Lord threatens to deſtroy the Rulers and people of Iſrael, and Judah with them, v.—5. at which time, multitude of ſacrifices ſhould not availe them, v. 6. but God ſhould ſhortly conſume them and all their wealth, who had ſo perfidiouſly violate the Covenant, and propagate idolatry to their children, v. 7. ſhould alarm them with enemies coming againſt them, v. 8. and ſhould utterly deſtroy the Kingdome of Iſrael, according to his irrevocable ſentence revealed to them, v. 9. In the ſecond part of the chapter, the Lord comes to deal with the two Kingdomes of Judah and Iſrael, more diſtinctly. And firſt, he ſpeaks to them ſeverally; accuſing Judah, and eſpecially their Rulers for the violation of all lawes, for which he threatens them with a deluge of wrath, v. 10. and accuſing Iſrael for their voluntary defection in Religion for the which they were and ſhould be juſtly oppreſſed by their own Princes, v. 11. Secondly, he ſpeaks to them conjunctly; accuſing them for the ill uſe they made of corrections; that whereas the Lord did by inſenſible wayes conſume them for their ſins, v. 12. they run to humane helps, v. 13.— which as they had and would diſappoint them, v. — 13. ſo the Lord was hereby provoked to deal more ſeverely with them, v. 14. and to abandon them till they ſhould turn and ſeek him; as he promiſeth they ſhall do, v. 15.
Verſe 1. HEare ye this, O Prieſts, and hearken ye houſe of Iſrael, and give ye eare, O houſe of the King: for judgement is toward you, becauſe ye have been a ſnare on Mizpah, and a net ſpread upon Tabor.
In this verſe, we have firſt a citation of all ranks to come to judgement, or to hear Gods judicial proceſſe and ſentence againſt them. 2. The firſt article of his accuſation, which concerneth chiefly their Prieſts and Rulers, that they had been as ſnares and nets on Mizphah and Tabor. The firſt of which places, (though there were cities of that name, Joſh. 15.38. and 18.26.) ſeemeth here to have been an hill in Gilead, and near Hermon, See, Joſh. 11.23. Judg. 11.29. and the other was an hill in Galilee, Judg. 4.6. the ſenſe of the accuſation is not ſo much, that they laid wait to entrap any who would go up to Jeruſalem to worſhip; none of theſe places being fit for that enterprize; nor yet that they enſnared innocents to take away their lives and eſtates, of which, v. 2. but the plain meaning is, that as fowlers and hunters lay ſnares and nets for birds and beaſts on theſe mountains; ſo their Prieſts and Rulers by their erroneous doctrine, fraudulent counſels, ſubtile edicts, their prophane example and countenancing of ſin, did deceive the people, and enſnare them to follow idolatry. Doct. 1. There is no rank, but they will be found to have guiltineſſe to lay to heart, in a time when God pleads a controverſie with a land, which is a very ſad caſe; for, the Prieſts, ſuch as they were, the Houſe of Iſrael, or body of the Nation, and the houſe of the Kings are called to hear; and albeit the Princes and Prieſts drew away the people, yet that doth not free them. See, Iſa. 1.5, 6. Jer. 5.3, 4, 5. 2. As the Word of God doth reach and oblige all ranks of perſons, be in what eminencie they will; and as the Lords faithful ſervants muſt preach againſt the ſins of all, without reſpect of perſons; ſo the general over-ſpreading of ſin, (however it harden every particular ſinner, yet) is no way to eſcape judgements, but rather to haſten them; therefore doth Hoſea challenge all, as being obliged to hear and obey, and to ſhew how juſtly God was angry, when all ranks had corrupted their way. 3. When God is coming againſt a people in judgement, it concernes them to be very ſerious in conſidering what he ſaith from his Word, and he will at laſt force audience and attention from the moſt ſtubborn; ſo much may we gather from theſe many calls, to heare, hearken and give eare, with the reaſon ſubjoyned, for judgement is toward you, or to be pronounced and executed againſt you, as ſhewing, it became them to hear, and however they ſhould be made to do it. See, Zech. 1.4, 6. 4. The Lords contending with his people by his Word, is not an ordinary challenge, as of one diſpleaſed only, but the judicial procedure and ſentence of the Supreme Judge, which will end in execution; for, his controverſie is judgement toward you, that is, a judicial proceſſe and ſentence, making way for due execution. 5. God may teſtifie much of his anger againſt a people, in the Teachers and Rulers he giveth them, as being fit means to ripen them for judgement; for, ſo proved the Prieſts and Rulers to Iſrael. 6. Subtile ſnares and inſinuations are more dangerous for drawing men wrong, then open violence is: for, thus did they miſlead Iſrael, they were a ſnare and a net ſpread. 7. It is a great ſin in men, and cauſe of Gods controverſie, when they prove a ſnare to others, or by their inſinuations, example or policie draw them to ſin againſt God; for, judgement is toward you, becauſe you have been a ſnare on Mizpah, &c.
Verſ. 2. And the revolters are profound to make ſlaughter, though I have been a rebuker of them all.
In the ſecond place, (which may comprehend all ranks) he accuſeth them, that they were moſt ſubtile in their projects and devices to compaſſe; and in their pretences, excuſes and diſtinctions, to cover their bloody oppreſſions and facts, and that they were deeply rooted in them: This he aggravates, in that it was done notwithſtanding the Lords free admonitions given to all ranks, by the Prophets that had lived among them, ſuch as Ahijah, Elijah, Eliſha, and others, and notwithſtanding his warnings by leſſer corrections. Whence learn, 1. Oppreſſion is in Gods account bloody cruelty and ſlaughter, for, all of it, and every kind of it, is here cal'd a making ſlaughter. 2. Mens ability or parts in compaſſing & defending ill courſes, doth not extenuate, but rather aggrege them, and make them the more odious, that they ſeem to convey them handſomly, & make them ſeem plauſible; for, it is a challenge, that they are profound to make ſlaughter; or, as robbers who lie in wait, they lay their plots deep, that they may compaſſe them handſomely and plauſibly. 3. As mens ſubtile conveyances in ſinning, and their parts in palliating of it, prove ſnares to themſelves to harden them ſo much the more in it; ſo to be deeply rooted and engaged in a courſe of ſinning, is an aggravation thereof; ſo much alſo may be imported in that they are profound to make ſlaughter, or have taken deep root in that courſe; as, Hoſea 9.9. Iſa. 31.6. which is in part occaſioned by their ſubtile way of it, 4. Apoſtates and revolters from God, are ordinarily given up to be groſſeſt in their courſe; to be bloody and cruel without a check or ſcruple, to be plagued with abilities to compaſſe their ends, and to defend their wayes, and to be moſt deeply plunged in ill courſes; for, it is the revolters, who are profound to make ſlaughter. 5. As it is of the Lords great mercy, that he gives free warning to his Church of her danger, and ſends out leſſer corrections to reclaim her: ſo ſin after ſuch dealing becomes very ſinful; for, it is an aggravation of their way, that they went on, though I have been a rebuker, (or correction, as the word alſo ſignifieth) of them all. 6. When men once breed themſelves to contemn the Word of God, and to deſpiſe inſtruction by his corrections, it is not only an evidence they are deeply engaged in groſſe ſin, but then certainly groſſeſt courſes will follow on it; for, they are then profound to make ſlaughter, when he had been a rebuker or correcter, but without effect.
Verſ. 3. I know Ephraim, and Iſrael is not hid from me: for now, O Ephraim, thou committeſt whoredome, and Iſrael is defiled.
Notwithſtanding all their policies and pretexts, (for which he hath challenged them) the Lord declareth that he perfectly knoweth all of them, both rulers (called Ephraim) and people (called Iſrael;) In teſtimony whereof, (which is the third ground of challenge or accuſation) he pronounceth them idolaters and polluted thereby, and by their other converſation. Whence learn, 1. It is no ſtrange thing to ſee wicked men ignorant of themſelves, deceived with their own hearts, and hardened in their ſin, by reaſon of the falſe gloſſes they put upon it, to blinde themſelves and others: for, this aſſertion, I know Ephraim, &c. ſuppoſeth that they were not known to themſelves, and that they dreamed to blinde others as themſelves were. 2. However men may miſtake themſelves, may wilfully hide light from themſelves, or put a vaile on their wayes to deceive others: yet the Lord ſeeth through all pretexts, and how things are in truth: for, I know Ephraim, and Iſrael is not hid from me, let him mask himſelf as he will. 3. God will prove his omniſcience and knowledge of men, as by other means, ſo in particular by his Word diſcovering their wayes, and ſetting them before them in their colours: which men would look upon, as warning them of an eye of God upon them; therefore, doth he prove his knowledge of them by this challenge in the mouth of his ſervant: for now, (thou art come at length to that degree of defection, or I take thee in the very fact notwithſtanding thy pretences, and do challenge thee, that) O Ephraim, thou committeſt whoredome, &c. See, 1 Cor. 14.24, 25. Heb. 4.12. 4. Idolatry and corrupting of Gods worſhip, is ſpiritual whoredome and a pollution before God; and errour or ſuperſtition is ſo ſmall a friend to piety, that it tends to pollution in converſation, and it is a proof of Gods omniſcience when he is not mocked with mens plauſible pretexts, covering ſuch wayes, but doth diſcover, and teach his ſervants to diſcover them to be ſo vile; for in teſtimony of his knowledge of them, he ſends out his Prophet to declare, that their well marked wayes were whoredome, and that thereby all Iſrael is defiled, both with theſe ways in themſelvs, and with the effects of them.
Ver. 4. They will not frame their doings, to turne unto their God: for the ſpirit of whoredomes is in the midſt of them, and they have not known the LORD.
A fourth challenge, (which is alſo an aggravation of the former) is, for their being obſtinately impenitent and incurable in their ſin, through long cuſtome in it, through a ſpirit, or ſtrong inclination to whoredome or idolatry, and through their affected ignorance of God. Whence learn, 1. It is a great aggravation of ſin, when men not only do fall in it, but do impenitently and obſtinately perſiſt in it; for, it is a challenge and aggravation of all the former, that they will not turne to God. See Jer. 8.4, 5. 2. It doth yet more aggreage mens impenitencie, that God, to whom they will not turne, hath been their God by their Profeſſion, and by his tender care of them, and that he offers yet to prove himſelf their God if they will return; for, it addes to the challenge, that they will not turne to their God; and indeed deſpiſed and abuſed mercy will be one of the bittereſt ingredients in the challenges againſt the Church. 3. A people are yet the more inexcuſable in their impenitencie, when they will not ſo much as think on endeavouring or uſing the very outward means, which might tend toward repentance; for, they will not frame their doings to turn: they might have ſought, and yet not come ſpeed, becauſe of their unſoundneſſe and formality in their way, but they were either ſo ignorant, or malicious and impious, as they did not ſo much as endeavour to bend their courſe that way. 4. Cuſtome in ſin is a great ſlavery, and cauſe of impenitence, and is a judgement, to which ſuch as delight in ſin are given up; for, ſo the words will alſo reade, their doings will not give (or ſuffer) them to turn; which is the firſt cauſe of their impenitencie, flowing from what followeth. See, 2 Pet. 2.14. Jer. 13.23. 5. It is juſt with God to give Apoſtates up to the violent inclination of their own ſpirits, and to a ſpirit of Satan to poſſeſſe their hearts, which will drive them on to follow ſin madly, and render them incorrigible; for, it is another cauſe of their impenitencie, and that from which the former flowes; for, a ſpirit of whoredome is in the midſt of them, or hath poſſeſſed their heart and very inwards; whoredomes may be underſtood here either generally for theſe unlawful courſes to which mens luſts drive them, and to which the incorrigible are given up, as, Pſal. 81.11, 12. or more particularly, for their frequent and multiplied idolatries, (as, chap. 4.12.) from which flowed their other debordings, and becauſe of which they were given up to them. 6. Such as do depart from God, and perſiſt in that way, do proclaim their ignorance of God, either of what beauty and excellency is in him above all choices, or of his goodneſſe toward his people, or dreadfulneſſe againſt back-ſliders; and whatever knowledge of theſe things men ſeem to have, yet cuſtome in ſin, and a whoriſh ſpirit will ſoon baniſh it; for, it is added as another cauſe of their impenitencie, following upon the former; and they have not known the Lord.
Verſ. 5. And the pride of Iſrael doth teſtifie to his face: therefore ſhall Iſrael and Ephraim fall in their iniquity: Judah alſo ſhall fall with them.
A fifth challenge, (and yet a further aggravation of the former) is, for their notorious pride under all this ſin, of which they are elſewhere noted as guilty, Iſa. 28.1. Hereunto is ſubjoyned Gods ſentence for theſe ſins; to wit, that both the Kingly tribe and Nation of Iſrael, ſhould be ruined according as their iniquities do deſerve, and that Judah ſhould alſo ſhare with them in that judgement; which though in its full accompliſhment, it do reach to their deſtruction by the Caldeans, if not further, as may be gathered from v. 15. where it ſeems to take in all the calamities that ſhall come upon them, previous to their future converſion; yet in this place it ſeems chiefly to point at the calamities that were to come on Judah, when Iſrael ſhould fall, and they with them; that as when Ahabs houſe was cut off, Judah who had affinity with them, taſted of the ſtroak, 2 Kings 9.27. and 10.12, 13, 14. ſo Judah having joyned with Iſrael in their ſins (as may in part be gathered from Mic. 1.13.) ſhould alſo ſmart at the fall of Iſrael, by the ſame Aſſyrian, as is recorded in the hiſtory, 2 Kings 18.9,—13. and pathetickly lamented, Mic. 1. and thus in regard Judah hath not yet been challenged in this chapter, we are to look on this threatening as laid on Iſraels ſcore, who drew Judah to this ſin and ruine. Doct. 1. It is a great aggravation of ſin, when men are ſwelled with conceit under it, ſo that their thoughts of themſelves are nothing leſſened, but they dare defend ſin, pleaſe themſelves in it, and riſe againſt ſuch as do reprove it, and be filled with proud impatience under corrections inflicted becauſe of it; for, ſuch was their temper, there is the pride of Iſrael, notwithſtanding all they did. 2. As pride is a ſin that will not conceal it ſelf, ſo this ſort of pride is a notorious proof of mens guiltineſſe which will juſtly condemn them, and plead for God in ſo doing; for, the pride of Iſrael doth teſtifie to his face, or plead him guilty, let him deny it as he will; and for God, however he quarrel him; See Iſa. 3.9. 3. Sin will certainly bring on ruine, eſpecially when men are not only obſtinate in it, but ſwelled with pride for all that; This however men think to be great by it, yet it will bring them down from their grandour; For, Therefore (becauſe of the former ſins, and particularly their pride,) ſhall Ephraim and Iſrael fall. 4. Gods judgements will be univerſal on all ranks, according as they have ſinned; and when he pleads, none will be able to help another; nor will they who were ſnares to others, either ſecure them, or themſelves againſt Gods ſtroak; nor will the enſnared be able to plead exemption: For, both Ephraim (the Kingly tribe, who miſled the reſt,) and Iſrael (or, the miſled people,) ſhall fall. 5. As iniquity is the cauſe of mens coming down from an eminent and flouriſhing, to a baſe condition, and ſhould be obſerved to be ſo: So calamity will diſcover what a filthy courſe ſin is, when men ſhall be plunged in the effects thereof; For, they ſhall not only fall becauſe of their iniquity, as the words will read, but in their iniquity, or in a puddle of judgements flowing from it, whereby they ſhall ſee what a filthy courſe ſin was, and how it abaſed and made them fall, though they would not ſee it before. 6. Even ſuch as the Lord hath moſt ſpecial intereſt in, and given ſpecial promiſes unto, will not get free more then others, with whom, or after whoſe example, they fall in ſin; For, notwithſtanding the promiſe made to Judah, ch. 1.7. yet upon theſe grounds it is threatned, Judah alſo ſhall fall with them. 7. It may juſtly adde to the miſery of ſinners, that they are not only plagued themſelves, but that they have been a ſnare to draw others to the ſame ſin and ruine with them; Therefore it is added to Iſraels calamity, that Judah alſo ſhall fall with them.
Verſ. 6. They ſhall go with their flockes, and with their herds to ſeek the LORD: but they ſhall not finde him, he hath withdrawn himſelf from them.
The Lord having thus accuſed and ſentenced Iſrael, there is ſubjoyned to the tenth ver. ſome amplification and enlargement of the ſentence and cauſes thereof, wherein more of their ſin, and of the miſery to follow thereupon may be ſeen. The firſt amplification is, that the heap of their ſacrifices ſhould not recal this ſentence, nor bring any mitigation of their trouble, nor procure acceſſe to God or his favour, who had juſtly deſerted them. Whence learn, 1. Greateſt contemners of God, and deſpiſers of repentance, may at laſt ſtand ſenſibly in need of him, and their ſtraits may drive them to make ſome faſhion of repentance, who yet were never put to it by any true ſenſe of ſin; For, even they who would not frame their doings to turne to God, v. 4. are now brought to go ſeek the Lord. 2. As ſuperſtitious and corrupt men will ſpare no coſt in external performances in their corrupt way, Mic. 6.6, 7. So impenitent ſinners may make offer of many things, when yet they do not give themſelves to God; For, They ſhall go with their flocks, and with their herds to ſeek the Lord; they will let him carve upon theſe, and let him take as many as he pleaſeth of them, and yet we finde no offer of themſelves, or to cut off one luſt. 3. As external ordinances are appointed not to be reſted on, but that God may be found in them; ſo it will be the ſad plague of ſuch as ſeek God in a wrong way, or are too late and unſound in ſeeking, not to finde God in their ſtraits, For, they ſhall go to ſeek the Lord, in and by theſe ſacrifices, but they ſhall not finde him, as being but ſuperſtitious worſhippers, and ſuch as are unſound and too late in beginning. 4. As it is a very ſad ſtroak, when the Lord is not only away, and not to be found to a peoples ſenſe, but he hath really deſerted them, 1 Sam. 28.6. So however men cannot eaſily diſcerne, nor lay to heart Gods judicial deſerting of them, while they are hot and eager in ſinning, yet in ſtraits they will be made ſadly to feel it; Therefore it is added, he hath withdrawen himſelf from them, to ſhew that they were really deſerted, and that they ſhould finde it ſo in ſtraits, however they felt it not before, as Samſon knew not his caſe, when he ſlept in Delilahs boſome, till the Philiſtines were upon him, Judg, 16.10.
Ver. 7. They have dealt treacherouſly againſt the LORD: for they have begotten ſtrange children, now ſhall a monethmonth devour them with their portions.
The ſecond amplification of their guilt, and the ſentence following thereupon, is, that ſince they had perfidiouſly violate the Covenant betwixt God and them, and had propagate their Idolatry to their poſterity, and ſo made them ſtrangers to God; therefore in a ſhort time he would conſume them and all their wealth. Whence learn, 1. The Churches defections are againſt ſo many obligations, engagements and profeſſions to God, that juſtly treachery may be charged upon them; For, They have dealt treacherouſly againſt the Lord: not that any can betray him, or diſappoint his expectation, but that they do contrary to what in all reaſon might be expected of them. 2. It is a peculiar point of treachery againſt God, to pervert and corrupt our children who are his by Covenant, and who are committed to our charge, that they may be forth coming to him; Therefore this is given as an inſtance of their treachery, for they have begoteen ſtrange children, or ſtrangers to him, being educate in Idolatry. 3. The corrupting of young ones, and poiſoning of the ſucceeding generation, is a ſad preſage and token of approaching vengeance and utter deſolation; For, upon this the threatening of being devoured is given out. 4. As the earth and things thereof, is all the portion that wicked men either get or crave: So the Lord can (and being provoked will) in a ſhort time reach the enjoyer and his enjoyments, and cut them off: For, now ſhall a monethmonth, (or ſhort time, as, Zech. 11.8.) devoure them and their portions, or what befell every one of them as a portion at the dividing of the land, which now they reſted on. He aſcribes that to the time as done by it, (a monethmonth ſhall devour them,) which God did, and cauſed to be done in that time.
Ver. 8. Blow ye the cornet in Gibeah, and the trumpet in Ramah; cry aloud at Bethaven: after thee, O Benjamin.
A third amplification, eſpecially of the ſentence, is contained in a repreſentation of the enemies approaching to particular places, who ſhould get the alarme, and go to armes, and be purſued by the enemies, as is ſaid of Benjamin. Theſe cities Gibeah and Ramah, ſeem to be theſe who were neer to other in the Tribe of Benjamin, Judg. 19.13, 14. and to have been frontier-ſtrengths in Judah, (though ſometime the Kings of Iſrael attempted to fortifie one of them, 1 Kings 15.17, 21.) and Bethaven, (either a place ſo called, or Bethel neer unto it, Joſh. 7.2. the name thereof being now changed into this, becauſe of the Idolatry practiſed there, as, ch. 4.15.) was on the border of Iſrael: And ſo the meaning is, that from both their borders they ſhould get the alarme of the enemies coming to purſue them; or rather (ſeeing only Benjamin is alarmed here with the purſuit,) that the enemy having over-run and ſubdued Iſrael, as is expreſſed in the next ver. the alarme ſhould come from the border of Iſrael, to the border of Judah, that the enemy was coming to purſue them and Benjamin who joyned with them. Compare Iſa. 10.29. where Senacheribs invading of Judah is ſpoken of. However it teacheth, 1. As neglecting of Meſſengers and Meſſages of peace will end in warre; and as the deſpiſed threatnings of Miniſters, will at laſt come to real executions: So it is the duty of Miniſters to preach judgements, and repreſent them ſo effectually, as they may take ſome impreſſion; Therefore doth he bid them Blow the cornet and trumpet, and cry aloud, to give warning of the enemies approach, that he may ſhew them that it will come to that at laſt, and may by this repreſentation, make them ſenſible of it at preſent. 2. Gods alarmes againſt impenitent ſinners, will prove real, and their endeavours againſt them will be in vain; For, it is ſubjoyned to that comamand, after thee, O Benjamin, to wit, the enemy cometh, or purſueth thee, whereby they are given to underſtand, the alarme given ſhould be no falſe one, but the enemy ſhould come, and that for all the alarme to prepare themſelves, yet they ſhould turne their back, and the enemy purſue after them. 3. Inſtruments of wrath purſuing guilty ſinners, will put them to terrible confuſion & deſtraction in their mindes, as not being at peace with God, by truſting in whom the heart is fixed: So much doth this abrupt ſpeech teſtifie, after thee, O Benjamin, not telling what is after him, ſhewing that then they ſhall be in ſuch fear, as ſhall put them to confuſion in their expreſſions.
Verſ. 9. Ephraim ſhall be deſolate in the day of rebuke: among the tribes of Iſrael have I made knowne that which ſhall ſurely be.
The fourth amplification of the ſentence, is, that the Kingdome of Iſrael ſhould be utterly conſumed in that day, for which he had revealed unto them his irrevocable ſentence. Whence learn, 1. The Lord hath a day, wherein men who will not hear nor regard challenges from the Word, ſhall be made to know the force of his rebukes in a language which they will underſtand; For this cauſe is Iſraels overthrow called the day of rebuke, or arguing. 2. When the Word, or moderate corrections will not availe, it is juſt with God to put an end to the courſe of ſin, if it were with the utter deſolation of the incorrigible: For, Ephraim ſhall be deſolate in the day of rebuke; That alarm, v. 8. ſhould neither prove falſe, nor a momentanie oppreſſion only, as it was on Judah; but ſhould end in their utter deſolation. 3 As it is of the Lords goodneſſe, that he warnes ſinners of their danger: So it is their duty to lay to heart the truth of that warning: And however the Word be but little heeded when it threatens, yet men continuing in ſin, will finde the truth of it by effects: For, this ſeals up all, among the tribes of Iſrael have I made knowne that which ſhall ſurely be, that is, I have given to all warning and intimation of this, which they ſhould look upon as certain, and (however they deſpiſe it) they will finde it certainly come to paſſe.
Verſ. 10. The Princes of Judah were like them that remove the bound: therefore I will poure out my wrath upon them like water.
In the ſecond part of the Chap the Lord comes more expreſſely to ſpeak to both the Kingdomes of Judah and Iſrael, and that both ſeverally and conjunctly. And firſt, as for Judah, whom he had threatened before, he accuſeth their Rulers eſpecially, for violating all Lawes, divine, and humane, which ſet bounds to men in the matters of Religion and righteouſneſſe, which being a great ſin, (as it is to remove ancient land-marks, and enter upon the poſſeſſion of others, of which See Deut. 19.14. & 27.17:) doth juſtly provoke the Lord to threaten them with wrath in great abundance and violence, as a deluge of water overflowing and overturning all. This ſin was eminently to be found in Ahaz his practice, as is to be ſeen in the Hiſtory. Doct. 1. God in his abſolute Sovereignty hath ſet bounds and limits to men in the matter of their eſtates, Religion, and duties of righteouſneſſe, which it is not lawfull to tranſgreſſe; For, ſo much doth this challenge, with the alluſion to the removing of land-markes, teach. 2. Men are naturally ſo perverſe, that ſtricteſt bounds ſet by God will be ſo farre from keeping them in, that they are thereby irritate to break them the more, and the words prohibitions do but put an edge on their humours to runne the more violently wrong: For, they are like them that remove the bound; though Lawes be ſet down more ſacred then land-markes, yet they will encroach upon them. 3. Albeit great men think they may make bold with Gods Law above others, and ſo are ill examples to all others; yet their greatneſſe gives them no allowance, nor will ſhelter them in ſo doing; For, it is held out as a challenge, that the Princes of Judah were like them that remove the bound. 4. When great ones do ſin, and cannot be reached by others, God will prove himſelf the avenger of ſuch tranſgreſſors: For, therefore I will poure out my wrath. 5. Whatever the ſtroak on ſinners be, yet when wrath is ſeen in it, and that the wrath of an infinite God, it will be dreadful; Therefore the ſtroak is held out under this name, my wrath. See Pſ. 90.11. 6. It is righteous with God to let out wrath without bound or moderation, and in great violence on theſe who will not be held in by any bond or Law preſcribed by him: For, therefore, becauſe they remove all bounds, I will poure out my wrath on them like water, or largely, like a deluge which violently overflowes all banks. The word alſo rendred wrath, being borrowed from among men, doth ſignifie ſuch indignation as paſſeth bounds.
Verſ. 11. Ephraim is oppreſſed, and broken in judgement: becauſe he willingly walked after the commandement.
Secondly, as for Iſrael, he accuſeth the bodie of that Nation (under the name of Ephraim, not here taken onelyonly or ſo much for the Kingly tribe) for their obeying the injunction of their Rulers in changing of their Religion, and that they did it willingly and without compulſion. For which he threatens that their Rulers ſhould be (as already they were) their oppreſſours, and overturners of publick juſtice. Whence learn. 1. Such as uſurpe unto themſelves power in the civill ſtate, have ordinarily woful injunctions in the matters of God, and of Religion; partly, that they may (as they think,) mould it ſo as may tend to the ſafety of their affaires; and partly, that in Gods judgement they may more eminently engage him againſt them for all their iniquities: For, ſuch was the comandement of Jeroboam and his ſucceſſors here mentioned. 2. No command of men, even of Rulers, will excuſe ſin, eſpecially in matters of Religion, but obedience to what they command may oft-times be the cauſe of Gods controverſie againſt a people; For, it is a challenge againſt Ephraim, becauſe he walked after the commandement, and gave obedience to it. 3. Albeit it be enough to prove a courſe ſinful, that it is againſt Law, whether it be expreſſely voluntary or not, yet God looks on mens willingneſſe as a great aggravation of ſin, particularly of Apoſtaſy: For here it is the challenge, he willingly walked, &. 4. Albeit it be a moſt hainous and eminently voluntary ſin, when men fully conſent to it of their own inclination; yet a ſinne doth not ceaſe to be altogether voluntary, even when commands of men attended with preſent dangers and terrours, draweth them to conſent; far leſſe when the ſimple command of men obtaines their full and free conſent; for, albeit there was a commandment, becauſe of which they might pretend terrour, yet as it was not terrour that prevailed with them, ſo the Lord ſeeth that, and that they did it willingly, notwithſtanding all that; for it was of their own conſent, that the generality of Iſrael made defection at Jeroboams beck. 5. The body of a people, as they are naturally moſt prone and willing to what is ill; ſo are they eaſily miſled, and carried any way that it pleaſeth theſe who have power over them; For, ſo is here laid to the charge of Ephraim, or the generality of them, though ſome did otherwiſe, 2 Chron. 11.16. 6. Such as do corrupt the worſhip of God for their carnal ends, are ordinarily great oppreſſours; and however they may flatter people till they gain their ends, yet then they will cruſh them; For, albeit Jeroboam carried on the rent, under pretence of ridding the people of great oppreſſions, and invented a way of Religion, pretending the peoples eaſe, yet by him and his ſucceſſors, Ephraim is oppreſſed and broken in judgement, not only in the righteous judgement of God, but in the adminiſtration of juſtice, they were cruſhed and oppreſſed by their corrupt Rulers, who were great bribers, c. 4.…8. This is ſpoken of in the preſent time, becauſe they had already ſadly felt it, as a pledge of more of that uſage. 7. As corrupting of the worſhip of God is a ready way to ſhorten a peoples proſperity; ſo it is righteous with God, to make any whom men ſtudy to pleaſe by offending of him, prove ſaddeſt ſcourges; For, ſo did the Rulers prove to Ephraim, who followed their command, neglecting Gods. 8. As the ſad fruits of ſin and defection will not alwayes be ſuſpended, but be really felt by the tranſgreſſours; So when ſtroaks are on, it is the Lord alone who muſt diſcover the cauſe thereof: For, now Ephraim may feel his ſmart, he is oppreſſed, &c. and yet he muſt be told that it is, becauſe he willingly walked after the commandement.
Verſ. 12. Therefore will I be unto Ephraim as a moth: and to the houſe of Iudah as rottenneſſe.
13. When Ephraim ſaw his ſickneſſe, and Iudah ſaw his wound: then went Ephraim to the Aſſyrian, and ſent to King Iareb; yet could he not heal you, nor cure you of your wound.
14. For I will be unto Ephraim as a lion, and as a young lion to the houſe of Iudah: I, even I will tear and go away: I will take away, and none ſhall reſcue him.
In the next place the Lord comes to deal with Judah & Iſrael conjunctly, challenging and threatning them for the ill uſe they made of his corrections. We may take up this purpoſe thus; when the Lord did puniſh them for their ſins, eſpecially by more ſenſible rods, like a moth in cloth, and rottenneſſe in a tree, that ſo they might be drawn to repent, v. 12. they on the contrary, when they felt their diſeaſe, did ſeek to humane helps to aſſert them out of trouble, but were in juſtice diſappointed, v. 13. becauſe God was provoked by their abuſe of the rod, and miſcarriage under it, to deal more ſeverely with them, as accordingly he threatens to do, v. 14. The Original in v 12. hath only, I unto Ephraim as a moth, &c. but whether we ſupply it, I will be, by way of threatening for the future, or I have been, (which agreeth beſt with the next ver. where he challengeth them for their miſcarriage under ſuch a diſpenſation already committed,) all cometh to this, that whether the Lord had, or would inflict ſuch a ſtroak, yet this their miſcarriage would certainly follow on it, to the drawing down of more wrath upon themſelves. It is likewiſe to be conſidered, that v. 12. doth not begin in the Original with Therefore, as if it contained a ſentence for the former ſin, (though indeed the ſtroak be the fruit of ſin,) but with and, which in that language is only a tranſition to a new purpoſe, as here it begins a new challenge. From v. 12. Learn, 1. The Lord needs no more to undo a people, but a very inſenſible curſe, whether of inward diſſenſions, or blaſting mens ſpirits, counſels and eſtates in a ſecret unfelt way; Therefore did he only ſend a moth to Ephraim, and rottenneſſe, or a worme to the houſe of Judah, whereby we may underſtand the many inteſtine confuſions, and forreigne invaſions of Iſrael, antecedent to their overthrow, and the many troubles of Judah, partly from Iſrael, and partly from the Syrians and Aſſyrians, which are recorded in the Sacred Hiſtory, which whatever impreſſion they made, yet ſeemed but little, as to the utter overthrowing of theſe Kingdomes. He compareth his ſtroak on Ephraim to a moth, and on Judah to a worme or rottenneſſe, it may be becauſe Ephraim was ſooner to be deſtroyed, as a moth doth eat cloath, and Judah was to ſubſiſt longer, (as a tree doth, albeit it be worm-eaten,) though it was to be deſtroyed at laſt. 2. Whatever judgements be inflicted on a people, it is their duty to look upon them as the fruit of their own way, and coming of themſelves; For, the moth breeds of the cloath it conſumeth, and rottenneſſe, or the worme, of the tree. 3. God is to be looked on in judgements inflicted, not as an idle ſpectator, or a ſimple permitter only, but as an active worker, and inflicter of what we deſerve; For, ſaith he, I will be, or have been as a moth, that is, I will inflict a ſtroak like to that. 4. As the Lords mercy may be read in the midſt of conſuming wrath when he begins with moderate ſtroaks, and doth conſume but ſlowly; ſo the ſtudy of this mercy ought to invite ſuch as are ſo ſtricken to repentance: For, this is the ſcope of this purpoſe, to aggreage their ſin, who being thus moderately ſmitten, and not totally, and in a moment conſumed, yet they did not make right uſe thereof, but went further wrong. From v. 13. Learn, 1. Albeit the Lords judgements do bring on ſad trouble, yet this is not ſoon ſeen or laid to heart; For, When Ephraim ſaw his ſickneſſe, and Judah ſaw his wound, imports that they ſaw it not at firſt, albeit they were ſick and wounded. It is a peculiar plague accompanying inſenſible judgements inward or outward, that they are not ſoon laid to heart. And under any judgements mens ſelfiſhneſſe will hide the ſight of common ſtroakes, and their ſtupidity and obduration make them little conſider their own or a Lands caſe; See Ex. 10.7. Iſa. 42.15 Hoſ. 7.9. 2. It will be but to little purpoſe that men ſee their caſ…, when they ſee only their diſtreſſe, but not the cauſes thereof; for this was the cauſe of their miſcarriage, that they ſaw their ſickneſſe and wound, and no more. Such a temper will rather reſolve in bitterneſſe; pining away under judgements, Ezek. 24.23. and more provocation, then in turning to God. 3. Where men get not the right ſight or uſe of corrections, they will become the worſe for them, and ſuch as feel trouble, but take not up the cauſe of it, will readily run to ill ſhifts, neglecting the true remedy, and ſo increaſe their own guilt; For, ſo was it here, Ephraim (not ſecluding Judah) added to his ſin, and went to the Aſſyrian, and ſent to King Jareb, he went, when he ſent Ambaſſadours. This name Jareb, uſed here, & ch. 10.6. (and ſignifying one that ſhall plead, or avenge, or aſſert out of trouble) ſeemeth either to have been a common name to all the Aſſyrian Kings, as Pharaoh to the Kings of Egypt, or that this was the deſignation given by them when they ſent to him; they acknowledged him their Protector, and he whom only they truſted to plead their cauſe, and aſſert them out of their miſeries. Of this ſee what is recorded both of Judah and Iſrael, 2 Kings 15.19. & 16.6, 7. 4. It is a ſpeciall proof of the naughtineſſe of mens hearts, and of the little uſe they get of corrections, when they dare have recourſe unto, and reſt upon humane helps, neglecting God who is purſuing a controverſie for ſin: For, herein was Ephraims miſcarriage, he went to the Aſſyrian, &c. 5. True repentance is ſo difficult a path, and ſo contrary to mens nature, that they will rather eſſay any mean, then come to God under trouble; For, ſo much doth the practice of this people teach. 6. Where God is a party, and purſuing for ſin, humane helps will prove uſeleſſe ſo long as he is ſlighted, and they reſted on: For, the Aſſyrian could not heal you, nor cure you of your wound. From ver. 14. Learn, 1. Humane helps do prove uſeleſſe in a day of trouble, not only becauſe of their own emptineſſe and inſufficiency, but becauſe God is provoked to anger by mens leaning to them; Therefore is the reaſon given why they could not cure, For I will be unto Ephraim as a lion, and this is to be ſeen chiefly in ſuch diſappointments. 2. When men make no uſe of leſſer corrections, but neglecting true remedies, do ſeek to ſinfull remedies, and reſt on creature-helps; they do hereby heighten their own guilt and trouble, and do provoke God, not only to let former troubles lie on, and to diſappoint their expectations, but to increaſe their calamities; For, it is added, that not only the Aſſyrian could not cure them, but the moth turned into a lion; I will be unto Ephraim as a lion, and as a young lion to the houſe of Judah. It is not very needful, to make a diſtinction betwixt the lion, and young lion, as if Judahs ſtroak were compared to tearing by a young lion, becauſe it continued not ſo long as Iſraels: For, (though that proved true, yet) the ſcope in both is ſimply to point out a ſtroak that ſhould utterly for once deſtroy them. 3. However it be the great ſin of men, to turne brutiſh in their oppreſſing others; yet Gods providence is holy, and his hand is to be ſeen in all of it: For, ſaith he, I will be as a lion, albeit it was the Aſſyrians and Caldeans who were inſtruments of that beaſtly cruelty; and again, I, even I will teare, &c. 4. God being provoked, is an invincible and ſore party, he will teare as a lion, go away with his prey without fear, when none dare or can reſcue; For, I will tear and go away: I will take away and none ſhall reſcue.
Verſ. 15. I will go, and returne to my place, till they acknowledge their offence, and ſeek my face; in their affliction, they will ſeek me early.
The Lord inſiſts in the ſentence, threatning that he will not only deſtroy them as a Lion, but (ſpeaking after the manner of men) will withdraw his gracious preſence, and leave themſelves, till in their exile they be humbled for their ſins, and turn to God; which he promiſeth and undertaketh they ſhall do: As was verified, not only in Judah after their captivity, Dan. 9. Ezr. 9. and 10 but will be more fully accompliſhed in the future converſion of all Iſrael, Zech. 12.10, 11, &c. Whence learn. 1. It is a verie ſad addition to an afflicted condition, when the Lord not onelyonly ſtrikes a people in great ſeveritie, but doth deſert them alſo under the ſtroak, not manifeſting any tokens of his favour to them; Therefore is it ſubjoyned, I will go and returne to my place, that is, ſpeaking after the manner of men, he will manifeſt no more of his care of them, nor of himſelf to them, then if he had ſhut up himſelf in heaven. See Deut. 32.20. Iſa. 57.17. & 64.7. Ezek. 22.20. 2. Gods ſore ſtroakes, and eſpecially his ſad deſertions, do call men to repentance, as being that which may be attained then; that which the godly (if the ſenſe of their condition be bleſſed to them) will be ſtirred up unto; and that which can promiſe a bleſſed iſſue of their condition to them: For, this is Gods end in all this, to draw them to the true remedie, I will returne, till they acknowledge their offence. As the Lord will make trouble purſue his own eſpecially, till they come to the right uſe of it; So where his people are ſet on work this way by his withdrawing of himſelf, it is a token the deſertion is not total, but that the Lod hath left ſomewhat behinde him, that drawes them after him; whereas to be deſerted in trouble, in reſpect of duty, (when men either neglect means in ſuch a caſe, as, Dan. 9.13. or become more eſtranged from God that he deſerts them, as, Zech. 11.8.) is more ſad then to be deſerted as to the want of ſenſible comfort and manifeſtations of God, when yet they are purſuing duty, as, Pſal. 88.13, 14. 3. Repentance is then true, when men are indeed convinced of ſin, and driven to confeſſe and plead guilty before the Lord; and without this, much ſhew of prayer and ſervice by a ſinful people, will be but little worth: For, that is here expected, to acknowledge their offence, or, to be guilty, that is, that they not only make a ſhew of confeſſion, but that really before God, they be convinced of guilt, and look like a people who have ſuch a burden upon them. 4. Such as are really humbled under the ſenſe of guilt, ought alſo to turn real ſeekers of God, that is, to be ſuch as would not only be rid of preſent guilt, that they may get eaſe of trouble; but ſuch as ſet themſelves for time to come, to preſſe after communion with God, and walk in his way; and for that end, they muſt make God himſelf, and not ſiniſter ends, their ſcope in this courſe; they muſt be ſenſible of their diſtance from God, and purſue when they do not enjoy; yea, whatever they enjoy, they muſt ſtill be on the purſuit of more, while they are within time; All this is imported in that the Lord ſaith, they ſhall ſeek me. 5. Such as do ſeek God indeed, ought to be ardent and inſtant in it, taking hold of all opportunities, and purſuing after God, as him whom they may not want; and eſpecially former negligence ought to be made up with doubled diligence, by ſuch as turne to God: So much is imported in that they will ſeek me early, and be betimes at it, when they are turned to God. 6. All theſe duties required in right ſeeking of God, ought to be eſpecially ſet about in ſad times. Times wherein affliction preſſe men hard on all hands, ought to be times of ſeeking God indeed, and ought to put an edge on diligence and duties, otherwiſe it may draw to a ſad account. For, in their affliction they will ſeek me early. 7. Such as look toward God, ought not to be diſcouraged, that afflictions drive them to it, who ſought him not before: and albeit afflictions firſt ſet us on duty; yet if when we come, God give us other earrands, it is a ſufficient proof of ſoundneſſe; For, it is foretold as the ſound converſion of Iſrael, that in their affliction they will ſeek me early; albeit they ſought not before, and the croſſe drave them to it, yet it is ſound, ſince their erarand is to ſeek God. 8. Repentance is not only our duty, to endeavour it, but it is Gods promiſe who undertakes to work it in his own: And ſuch as minde repentance, ought to ſet about it in the faith of a promiſe, and eying him who only can produce it: For, it is a promiſe, they will ſeek me early, which though it relate particularly, to Iſraels future converſion; yet all the Lords people, as they are preſſed with need, may lay hold on it, and come to him who is exalted to give repentance unto Iſrael, as well as remiſſion of ſin, Acts 5.31.