Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 9
CHAP. IX.
THe Doctrine of this Chap relates to a time wherein Iſrael flouriſhed much by reaſon of outward plenty, victories, confederacies with their neighbours: and therefore did harden and pleaſe themſelver in their ſinnes, whatever the Prophets ſaid to the contrary; Therefore the whole Chapter containes a large deſcription of the miſeries that were to come upon them for their ſins; which (according to the ſeveral repetitions of challenges for ſin,) may be branched out in four parts. 1. There is a deſcription of the deſolation to come upon them, to ſilence their preſumptuous and carnall joy; wherein he declareth they had no cauſe to be inſolent, thinking to proſper in ſin as other Nations, ſeeing their ſin, (eſpecially their Idolatry) was more hainous then the ſins of other people, v. 1. for which the Lord would ſend famine, v 2. would drive them into exile, where they ſhould not be able to obſerve the rules of the ceremonial Law, v. 3. and where they ſhould be deprived of publick Ordinances, v. 4. and of ſolemne feaſts, v. 5. and ſhould miſerably periſh, v 6. In the ſecond place, this deſolation is declared to be near, whereby the Lord would diſcover the folly of their falſe Prophets, and their ſin, in procuring ſuch at Gods hands, v. 7. who, whatever they pretended to, were but ſnares to the people, and cauſes of Gods anger, v. 8. 3. They are charged with the ſins of their fathers, whom they imitated, hereby provoking God to call them to an account, v 9. and particularly, with ingrate forſaking of God, ver. 10. for which they are threatened, that God would cut them off without hope of poſterity, and abandon them, v. 11, 12. and that notwithſtanding their ſtrong and flouriſhing condition, ver. 13. and that this judgement ſhould be ſo ſharp, as it were rather to be wiſhed they ſhould not bring forth children, or that they died from the womb, v. 14. 4. Their ſuperſtition and Idolatry, wherein their Princes had chief hand, is again laid to their charge; for which they are threatened with Gods anger, and rejection, and exile, v. 15. and with cutting them off root and branch, ver. 16. To which ſentence the Prophet ſubſcribes, that ſuch deſpiſers of Gods Word ſhould be rejected, and made to wander in exile, 17.
Ver. 1. REjoyce not, O Iſrael, for joy, as other people: for thou haſt gone a whoring from thy God: thou haſt loved a reward upon every corne-floore.
This Verſe containes the ground of all the ſubſequent threatnings, that Iſrael, becauſe of proſperity, was inſolent in ſin, thinking to carry out as Heathen Nations did in their Idolatry; whereas they had leſſe ground to think they ſhould thrive, then any people: for their Idolatry wherein they perſevered, becauſe of their proſperity, was more hainous then the Idolatry of others, as being a breach of the Covenant of Marriage betwixt God and them, and like the carriage of an impudent horlot, who proſtitutes her ſelf for meat, wherever the occaſion is offered: So they followed Idols that they might have plenty, as the Heathen had, and did confirme themſelves in their Idolatrous courſe, becauſe they enjoyed plenty, as, Jer. 44.17. Doct. 1. Men may have much ſeeming matter of joy, wherein they pleaſe themſelves, little inquiring whether God alloweth of it, which yet hath a worme in the root of it: For, ſo much doth this prohibition import, Rejoyce not, O Iſrael, for joy, that is, there is no cauſe why ye ſhould be ſo exceſſive in your jollity, as to rejoyce for joy. 2. Much proſperity affords but little cauſe of joy, when the favour is only outward, and God is angry for ſin; For, ſuch was the matter of Iſraels joy, and their caſe when they are prohibited to rejoyce for joy. 3. However the Lords people delude and harden themſelves in their defection, by conſidering the proſperity of the prophane world about them; yet they need not expect to thrive in ſin as others do, but that they ſhall be ſooner and more certainly puniſhed, and that it ſhall be ill with them, though all other ſinners ſhould proſper; Therefore are they prohibited to rejoyce as other people, whoſe Idolatry and defection ſeemes to proſper in their hand; See Ezek. 20.32. Amos 3.2. 4. The greatneſſe of the Churches ſin, and of Gods anger againſt it, is not to be meaſured only by the act it ſelf, but by other circumſtances: And the ſame ſin is more hainous in them then others, conſidering their relations and engagements, and the multitude of means which they enjoy for ſetting and keeping them right; Therefore it is ſubjoyned as a reaſon why they ſhould not rejoyce as others, for thou haſt gone a whoring from thy God; That ſin which in the Heathen was ignorance, Acts 17.30. and a ſticking by their principles, though corrupt; is in them Apoſtaſie and whoredome, renouncing the true God whom they had acknowledged, and to whom they were engaged; and therefore it could not be ſpared in them as in others. 5. It is an hainous and abominable ſin, when men meaſure their Religion by outward advantages, and do aſcribe Gods bounty to wrong cauſes, to harden themſelves in ſin; For, thou haſt loved a reward on every corn floore, imports ſo much: As an harlot proſtitutes her ſelf in time of harveſt, for ſome corne to live on, ſo ſhe followed the Religion which ſhe thought gave her plenty of corne in her floores, (and this was her firſt fault;) and ſhe took pleaſure in her proſperity, and delighted in it, as a reward for her ſpiritual adultery, and this was her ſecond ſin and miſtake. See Hoſ. 2.5.
Verſ. 2. The floore and the wine-preſſe ſhall not feed them, and the new wine ſhall faile in her.
Their miſery becauſe of this ſin, whereby God threatens to marre their joy, is held forth in ſeveral branches and particulars; Whereof the firſt is, that whereas they doated ſo much on plenty, and fathered it on their Idols, it ſhall be found that their Idolatry draweth on famine, and want of bread and wine. Whence learn, 1. There is nothing which men run out of Gods way, to ſeek after it, but it is righteous they finde the contrary; For, they left God, ſeeking plenty, and they finde famine. 2. It is juſt with God to take away outward bleſſings, when men are only bent on them, and idolize them; When men meaſure and chooſe their Religion by them, and ſee not God, nor are confirmed in his way, by his bounty toward them: For, it is for theſe cauſes that the floore and the wine-preſſe ſhall not feed them, &c. 3. God hath the bleſſing of mens proviſion, from the firſt to the laſt ſtep, in his hand, and can make the creatures diſappoint mens expectations, even when they have them among their hands in abundance; For, when it is in the floore and wine-preſſe, (as is alſo inſinuate, v. 1.) yet it ſhall not feed them, and the new wine ſhall faile, (or, lie, and diſappoint) in her.
Verſ. 3. They ſhall not dwell in the LORDS land: but Ephraim ſhall returne to Egypt, and they ſhall eat unclean things in Aſſyria.
A ſecond branch of this threatened miſery, is exile from the Land which was the Lords in a peculiar way, as being his dwelling place in his Church, and given to them as a type of Heaven, and that they ſhould be ſcattered into Egypt, whither many of them fled, and into Aſſyria, whither they were carried by the Conquerour: where by reaſon of want, they ſhould not be able to obſerve the diſtinction of meats preſcribed in the ceremonial Law, (which it ſeems they had ſtill obſerved in that particular, notwithſtanding their defection in other things,) or, ſhould be conſtrained to eat unclean meat, to the reproach of their Religion, or ſhould voluntarily conforme themſelves to the cuſtomes of the Heathen. Whence learn, 1. Captivity and exile are an addition to the ſtroak of ſcarcity, or any other want at home in a peoples own countrey; Therefore it is added to the former, as a further degree of miſery, They ſhall not dwell in the land, but return to Egypt, (where they were in bondage before, to meet with new miſery,) and Aſſyria. 2. Albeit now there be no land that is typical, and the earth be the Lords to all exiles, who walk in his way, yet this threatening of driving them from the Lords land, may teach; That it is the ſaddeſt of calamities, to be deprived of mercies which were given in ſpecial favour; and particularly, to be deprived of the mercy of being in Gods Church and Family: For, ſo much mercy was imported in this type, which is now to be taken from them. 3. As for this effect of their exile, that they ſhall eat unclean things, it may be underſtood diverſly; As, 1. That many of them were neceſſitate to eat forbidden and unclean meats in their exile, becauſe they could get no other. In which caſe, albeit it was no ſin to preferre the morall duty of preſerving their own lives, to the ceremonial Command about diſtinction of meats; as is clear in Davids caſe, and in the matter of the Sabbath, Matth. 12.1,—7. yet this ſhould have been a very humbling caſe unto them, and it ſhould have been looked on as the fruit of much voluntary ſin, and neglecting of the Lawes of God, when they were put in that condition, which laid ſuch an humbling (though not ſinful) neceſſity upon them, as they could not ſtick to theſe obſervaſions, which were a part of their glory above all Nations. And, ſo ought men to reckon when they are put to flee, or to be taken up with confuſions & diſtractions through tumults on the Sabbath-day, or in the like caſes: For, though to flee, or be diſturbed when God calls men to it, be not their ſin, yet it may be the fruit of much former ſin. 2. It may be conceived that their oppreſſing Conquerours, put many of them to eat meats which were forbidden by the Law, or polluted by being offered to Idols, that ſo they might trample on their Religion, and draw them by that practice, to renounce the profeſſion of it. In which caſe as it was not lawful to give obedience, as is clear from the practice of Daniel, Dan. 1.8. (and after that the zealous Jewes, as is mentioned in their Records, refuſed to eat ſwines fleſh at the command of Tyrants;) So their being put to this tryal, and their giving obedience, may teach; That it is the great miſery of men, & the juſt fruits of their deſpiſing the rules of the Word, and of wounding their own conſciences, and contemning the checks thereof, when they are put under the power of ſuch cruel task maſters, as have no reſpect to mens conſciences in things concerning which the Word of God is moſt clear; And it teacheth further, that they who voluntarily ſleight the Word of God in their ordinary walking and practice, will never be honoured to bear witneſſe to it or the truths therein, in a day of trial, but will much more tranſgreſſe, when they are put to it by terrour from men; For, albeit this was the height of tyrannie and cruelty on their oppreſſours part, yet that can no way aſſoile them, either as to their ſins procuring this judgement to come upon them, or as to the guilt it ſelf of ſinning againſt the Law, and renouncing of their profeſſion, and of fitting themſelves for defection by their voluntary tranſgreſſions. But, 3. This ſeemes to be rather true of moſt of them, that as they were not humbled under any neceſſity they were driven to: So they voluntarily, and without any neceſſity, did conforme themſelves to the practice of the Heathen among whom they lived. And the Lord, by driving them into exile among the Heathens, gave them up ſo to do, that ſo they who in their own Land did too much participate with Idolaters in moſt ſubſtantial parts of worſhip, and were in reality as bad as they, might not deceive themſelves or others with the obſervation of external rites, but might loſe the very external profeſſion of their Religion, and become altogether like the Heathen. And ſo it teacheth; That when men do inwardly pollute themſelves, and do make defection from the ſubſtance of Religion, the Lord doth not reſpect an outward ſhew of purity, but will give them up to ſuch further defection, or ſuch calamities and ſnares, as may make them appear outwardly as they are before him inwardly and in reality; For, his giving them up to eat unclean things, was but the fruit and juſt reward of their inward pollution, and of their former defections from his true Worſhip. It doth alſo further teach; That whatever noiſe men may make abour the profeſſion or external ſhewes of Religion; yet ſuch as have loſt the reality thereof, will ſoon caſt off the very external ſhew, if they have a tentation; For, when they came to live among the Heathen, they gave ſpeedy proof (by their conformity to their way) of how little worth all their former pretences were, of cleaving to Gods way in many external rites, when yet they had made ſo foule defection.
Verſ. 4. They ſhall not offer wine-offerings to the LORD: neither ſhall they be pleaſing unto him: their ſacrifices ſhall be unto them as the bread of mourners: all that eat thereof, ſhall be polluted: for their bread for their ſoule ſhall not come into the houſe of the LORD.
A third branch of their miſery, (and a further effect of their exile,) is the want of publick Ordinances in their ſcattered condition: Theſe are held forth under the names, of wine offerings, ſacrifices, and bread for their ſoule, or offerings for their ſins, as Mal. 1.7. And concerning them the Lord declares, that they ſhall not offer them to the Lord, nor ſhall they be acceptable to him, but rather pollute them, as the bread which is uſed in funeral ſolemnities, Deut. 26.13, 14. Nor ſhould they come into Gods houſe, or that which they accounted ſo. The meaning of all which is, that as their ſacrifices before their Idols, were never accepted of God, but polluted them, however they boaſted of them; So the Lord would declare this, by depriving them thereof in their exile, where it was undeniable they could not uſe them, (however they pleaded for Dan and Bethel within the holy land,) or if they did, it ſhould be yet more abominable. Whence learn, 1. Want of publick Worſhip is one of the rods wherewith the Lord plagues a viſible Church, when they corrupt worſhip, and become formal, and reſt on it; For, ſo did Iſrael finde, as is here threatened. Though in this the Goſpel-Church have an advantage, that publick worſhip is not confined to one land or place, as it was in Iſrael. 2. Whatever be the mean eſtimation wicked men have of Ordinances, yet God can make the want thereof a ſcourge unto them, when diſtreſſe is upon them; For, this is a threatening againſt all, when their ſacrifices ſhould be bread for their ſoule, and trouble ſhould let them ſee their ſoule and life to be in peril, and yet they could not get a ſacrifice offered to God. 3. Whatever be the ſinne of wicked inſtruments, in depriving the Church of Worſhip or other Ordinances; yet God permitting them ſo to do, is a declaration that he is not pleaſed with the Churches way in uſing of them, and they have been either ſo corrupt, or ſo formall, as provokes him to ſeek to be glorified rather in their calamities, then in their ſervice; For, if they ſhall not offer to the Lord, nor their bread for their ſoul come into the houſe of the LORD, it is becauſe they did not indeed pleaſe him before, and were not pleaſing unto him, &c. 4. As the Lord taketh no pleaſure in any ſervice, but what is ſeaſoned with chearfulneſſe and humble joy; (for, he approved not of the bread of mourners in their publick ſervice, ſignifying that he liketh neither heartleſſe wearying, nor faint dejection in ſerving him.) So diſapproven worſhip doth but render the worſhipper more and more polluted; For, their ſacrifices are but as the bread of mourners, which doth pollute.
Ver. 5. What will ye do in the ſolmne day, and in the day of the feaſt of the LORD?
A foutth branch of their miſery, (and yet a further effect of their exile, and an enlargement of the former, v. 4.) is, the want of publick ſolemnities of publick worſhip, (which they obſerved in imitation of Judah; keeping the ſame titles with them, and) which were matter of joy to them in their own land, and now the want and remembrance of them ſhould be ſad. Whence learn, 1. As all occaſions of publick worſhip, ſo in particular, the extraordinary and ſolemne times of Worſhip and other divine Ordinances, ought to be eſteemed of as ſpecial favours beſtowed on the Church: Therefore doth he inſtance their judgement in the matter of Ordinances, as being eſpecially conſpicuous in the want of the ſolemne day, and the day of the feaſt of the Lord, as they called their ſolemnities, in imitation of Judah. See Pſal. 42.4. & 122.1. 2. The want of theſe ſolemnities ſhould be ſad unto the Church, and God will follow forth his controverſie till they be found ſo, and till men in their conſciences lay to heart the guilt that provoked him to take them away, and they remember them in their deſolate condition, with grief and affliction of heart; For, this queſtion, What will ye do in the ſolemne day, &c? imports this, that the thoughts of theſe ſolemnities, when the time of them recurred in their exile, ſhould be bitter, and they ſhould ſpend that time in perplexities, and anxious thoughts.
Ver. 6. For lo, they are gone, becauſe of deſtruction: Egypt ſhall gather them up, Memphis ſhall bury them; the pleaſant places for their ſilver, nettles ſhall poſſeſſe them; thornes ſhall be in their tabernacles.
A fifth branch of their miſery, (clearing yet more of their exile, and how they ſhould be deprived of theſe Ordinances, and therefore comes in with the particle, for) is, that they ſhould not only go into exile, but ſhould miſerably periſh there. When they ſhould ſeek to run away from the deſtruction of their own land, by going to Egypt, with whom Hoſea was confederate, 2 Kings 17.4. their exile there ſhould be of long continuance; For they ſhould die and be buried in Egypt, and the Cities thereof, and their own pleaſant places, where they had laid up their treaſures, ſhould be deſolate, and over-grown with nettles and thornes. He inſtanceth the condition of the exiles only in theſe who thought it beſt to flee to Egypt, rather then be carried to Aſſyria; that he might ſhew, that if this were the caſe of them who took the beſt courſe, (as they thought,) what ſhould be the lot of others? And to ſhew in particular, what ill iſſue their courſe took, who thought they would do well enough for themſelves, even when the utter moſt extremity had befallen their own Land. Doct. 1. A people againſt whom God is angry, when they ſeek to avoid one calamity, will readily run upon another: For, lo, (ſaith he, warning men to behold the iſſue of their courſe) they are gone, that is, they will not certainly flee becauſe of deſtruction in their own land, and yet they meet with it in Egypt, and Memphis, a chief City in Egypt. 2. When a people have entered into trouble and captivity, they are not to reſolve to have preſently done with it, (eſpecially, when as God in hot anger hath ſent it on, ſo the ſins procuring it, do continue,) but that they may have much more to go through, & may die in that coniditon; For, Egypt ſhall gather them up, (to wit, for burial, as is after explained,) Memphis ſhall bury them. 3. Though the earth and fulneſſe thereof be the Lords, and he will prove ſo to all his own; yet not only to be driven into exile, but to die there without reſtitution, is a ſad affliction, and an affliction the Church may look for, when ſhe provokes God till there be no remedie; For, ſo much doth this inſtance teach us. 4. Albeit the Lord ought to be acknowledged for mens pleaſant habitations, and for their treaſures, yet theſe ought not to be much doated on: For, when men do place their delight in them, and the Lord is provoked, he can drive men farre from theſe comforts, and lay them deſolate, as a ſpectacle of his anger: For, the pleaſant places for their ſilver, nettles ſhall poſſeſſe them, &c. whereby it appeareth that the Nations whom the Aſſyrians ſent into their roomes, 2 Kings 17.24, &c. did not at firſt people all that Countrey.
Verſ. 7. The dayes of viſitation are come, the dayes of recompence are come, Iſrael ſhall know it: the Prophet is a foole, the ſpiritual man is mad, for the multitude of thine iniquity, and the great hatred.
The Lord having, by theſe threatenings of miſery to come upon them, abundantly cleared how little cauſe they had of joy in their preſent proſperity; yet leſt they ſhould ſleight all this, and put an evil day far from them; Therefore the Lord, in the ſecond place, foretells the nearneſſe of this calamity, and withall holds out more of their ſin procuring that it ſhould be ſo. In this verſ. the Lord threatens, that this miſery and deſolation was neere, which is ampliefied from an effect, that Iſrael ſhould feel it, and ſhould then be made to know the folly and madneſſe of their falſe Prophets, who deluded them with vaine hopes, and ſhould know that they were given up to ſuch, as a puniſhment of their iniquities, to render the ſtroak the ſadder, and that it might ſurprize them. Whence learn, 1. However wicked men, being threatned, do put an evil day far away from them; yet at laſt it will certainly draw near, and the time will come, wherein God will make an impartial trial of mens wayes, which he ſeemed not to regard, and will recompence accordingly; For, The dayes of viſitation are come, the dayes of recompence are come, or, are now near approaching. 2. Near approaching or incumbent trouble will be dreadful, eſpecially to the wicked, and (beſide that it will refute their vain dreams of eaſe,) will be more ſad then they in their ſecurity could dream of; Therefore is this prediction added to the former threatnings, that they may have more weight, ſince the dayes are come. 3. They who will not hearken to God, ſpeaking in his Word, are juſtly ſent to the rod, as a more ſevere School-Maſter, to teach them what they ſo much neglect; For, in theſe dayes, Iſrael ſhall know it, that is, ſhall feel the rod, and be made to know theſe things under it, concerning Gods thoughts of them and their way, which otherwiſe they heeded not. 4. It is the height of madneſſe and folly for men to be doating on pleaſant dreams and deluſions, and to be deviſing ſuch to themſelves or others, when yet God hath other thoughts and purpoſes; For, the Prophet, or he who pretends falſly to that office, is a fool: the ſpiritual man, or he who intends to be inſpired by the Spirit, is mad, in ſuggeſting other things to a ſinful people, then they will really meet with at Gods hand. 5. When deluſions are riſe in the Church, and men do vent their unſound Doctrine, and this is readily received; then ordinarily the Lord will refute theſe deluſions by real judgements. Such a temper doth prognoſticate plagues and ſtroakes, and theſe will convincingly refute them, and let theſe men ſee the folly of them, and their own folly in leaning to them; For, it is in theſe dayes, that the falſe Prophets will be knowen of all, to be what indeed they are, and this alſo Iſrael ſhall know, that the Prophet is a fool, &c. 6. The Lords giving up a Church to the deluſions of falſe Prophets and Teachers, is a fruit of their many ſins, and a ſharp puniſhment thereof, previous to other calamities; (for, that they have mad Prophets, it is for the multitude of thine iniquitie, and a fruit thereof, to draw on the dayes of viſitation;) And it doth ſpeak much of Gods anger againſt a people, and of their hatred againſt the true Prophets, and their Doctrine; For, of both theſe it may be underſtood, that this plague is for the great hatred. See 2 Theſſ, 2.10, 11, 12.
Ver. 8. The watchman of Ephraim was with my God, but the Prophet is a ſnare of a Fowler in all his wayes, and hatred in the houſe of his God.
In this Verſe the ſame purpoſe is further amplified, ſhewing that however theſe falſe Prophets pretended to be inſpired of God, and to keep communion with him, (as is the duty of all true Prophets,) and the people gloried in them as ſuch: yet they did nothing but enſnare the people with their jugling and deluſions, and they were hateful objects provoking God to anger. Whence learn, 1. Things that are in reality moſt abominable and vile, may yet appear to the world masked with faireſt pretences and titles; For, The watchman of Ephraim was (or, is, for the Original expreſſeth no time,) with my God, is the pretence of theſe Prophets, which Hoſea propounds as their alleadgeance, that he may refute it. This people loved to have ſome who ſpeaking in Gods Name, might be for them and their way; and they got ſuch as pretended, for office, to be watchmen, the watchman of Ephraim, and for qualification to be inſpired by God, and have near communion with him, with my God. 2. Deluded men and deceivers, their pretending to intereſt and nearneſſe with God, ought to endear him ſo much the more to the hearts of theſe who are his own indeed; that ſo they may make that ſure in reality, which others pretend to, and that they may teſtifie their indignation that ſuch courſes ſhould be fathered on him who is ſo dear to them; Therefore, ſaith the Prophet, repeating this pretence, my God. 3. Deluded and deluding Teachers, are the moſt dangerous plagues that can befal a people, and will moſt effectually inſnare them in ſin and judgements; For, but the Prophet, (whatever he pretend,) is a ſnare of a Fowler in all his wayes. His Doctrine, carriage and undertakings will entrap them, as a Fowler doth birds. 4. As falſe Teachers are hateful in themſelves, that they ſhould have any room in what is, or is accounted to be Gods houſe; and as their being permitted to infeſt the Church, is a fruit of Gods anger: So are they cauſes an… inſtruments of Gods anger againſt his Church, ripening them for wrath; All theſe may be imported in this, that he is hatred, (hateful, an effect of wrath, and cauſe of more wrath) in the houſe of his God, that is, in the Church of the true God, to whom he pretends to belong, or in theſe places which Iſrael ſet a part to be an Houſe of God.
Ver. 9. They have deeply corrupted themſelves as in the dayes of Gibeah: therefore he will remember their iniquity, he will viſite their ſinnes.
In the third part of this Chap. they are threatned yet further with miſerie, for their own ſins and the ſins of their Fathers, whom they did imitate. The accuſation and challenge for ſin hath two branches, whereof the firſt is, That they were deeply rooted and engaged in abominable ſins, as the Inhabitants of Gibea, (of whom Judg. 19.) were. And therefore ſince they had followed their example ſince their daies, the Lord would not ſpare them more then he did Gibea, but make them pay for all together. See Chap. 8.13. Whence learn, 1. Contempt of true Prophets, and delighting is deceivers and their deluſions, will draw men upon abominable wickedneſſe; For, ſo much doth the connexion of this challenge, with the former ſin, of being taken up with falſe Prophets, teach. 2. As men once giving way to groſſe ſins, will ſoon involve themſelves ſo, (as in a deep mirie pit) that they cannot recover themſelves; ſo it is a dreadfull condition to be entangled in ſin without hope of recoverie, and for men to be active in hardening themſelves, till neither the Word, nor mercy, nor judgement will work upon them; For, it is a challenge, they have deeply corrupted themſelves, as a man plunged in a deep pit, out of which he cannot be recovered. 3. As there is no wicked courſe or meaſure of ſin, wherein men have fallen, but the Church departing from God, may fall in it again; So the ſins of progenitors will be put upon the account of the preſent generation who imitate them; and this will draw to a great account: Therefore is it added, that they did this, as in the dayes of Gibeah, not only to ſhew that they followed their example, in committing lewd and abominable filthineſſe, and obſtinate defending of it, or the like groſſe abominations; but to ſhew that ſince they did imitate them, and continue in theſe courſes, they ſhould make an account for all together. 4. Whatever be the Lords ſuffering and patience, yet ſinners in one age may expect the ſame meaſure that theſe of another age have met with, and that Gods long-ſuffering will be ſadly compenſed, when he begins to reckon; For, as he ſpared not Gibeah, ſo he will puniſh them; and he will remember their iniquity, he will viſite their ſin, that is, in that day of viſitation, he will bring them to an account for all theſe ſins which they had forgotten, and might think he had taken no notice of them, ſince he forbare them ſo long.
Ver. 10. I found Iſrael like grapes in the wilderneſſe: I ſaw your fathers as the firſt ripe in the fig-tree at her firſt time: but they went to Baal-peor, and ſepraated themſelves unto that ſhame, and their abominations were according as they loved.
The ſecond branch of this challenge, is, that of old, when God delighted to do Iſrael good, and took pleaſure in them, as an hungry traveller would do in grapes in a wilderneſſe, or a man in the firſt ripe figs, when the tree brings them forth firſt, before the full ſeaſon: yet they proved ingrate, and ſhamefully committed ſpirituall whoredome with that ſhamefull Idol of Baal-peor, Numb. 25 3. Yea, and they gave way to their own luſts and deſires, and ſatisfied them in chooſing and following of Idols. In all which it is to be underſtood, that Iſrael, their poſterity, had imitated them, and ingrately revolted from God: For which they are threatened in the following Verſes. Doct. 1. Gods rich and free love can put ſingular worth upon the worthleſſe, and make them honourable by their being precious in his ſight; For, that Iſrael was found by God, like grapes in the wilderneſſe, and as the firſt ripe in the fig-tree, at her firſt time, it flowed not from any worth in them, but from his love that condeſcended to eſteeme them ſo, and deal with them, as if they were ſuch. 2. No external proofe of Gods kindneſſe in delivering or adorning with peculiar Church-priviledges and ordinances, will engage corrupt men, but they will ingrately deſpiſe his goodneſſe, and turn their back upon him; For, whatever be the effect of the manifeſtation of his ſpeciall love toward his elect, yet ſuch was the carriage of the body of Iſrael, to their condeſcending Lord. 3. Gods ancient kindneſſe toward progenitours, ought not to be forgotten by poſterity, and it will be put on their account, who notwithſtanding both that, and kindneſſe to themſelves in particular, do imitate the ſins of their predeceſſours; For, therefore is ancient kindneſſe mentioned here, to aggravate Ephraims preſent ſin. 4. The ſhamefulneſs of ſin will not containe ſuch as are deſpiſers and abuſers of mercy; For, they went to Baal-peor, and ſeparated themſelves (forſaking God, who will not be joyned with Idols) unto that ſhame: They did forſake God, and without ſhame or bluſhing, did cleave to a ſhameful Idol, the manner of whoſe worſhip was abominable. 5. It is a dreadfull and dangerous caſe, when men give way to their affections and luſts, and let them rage after any abomination they pleaſe, without any reſpect to conſcience, or not induring any controulment: And particularly, it is a dreadful caſe, when men chooſe their Religion by their affections, liking that beſt which pleaſeth luſts beſt; Therefore it is added, and their abominations were according as they loved, whereby we are not only to underſtand that in that particular of Baal-peor, their love to the Midianitiſh women drew them to worſhip that abomination, Numb. 25. But in generall, that they let looſe the rains to their own luſts and affections, to chooſe what Idols they pleaſed.
Verſ. 11. As for Ephraim, their glory ſhall flee away like a bird, from the birth, and from the wombe, and from the conception.
12. Though they bring up their children, yet will I bereave them, that there ſhall not be a man left: yea, wo alſo to them when I depart from them.
The particular ſentence and threatning becauſe of this ſin, is that albeit Ephraim gloried in their multitude, (according as was propheſied that they ſhould be many, Gen. 48.19.) yet judgement ſhould almoſt conſume them all without any hope of poſterity. Either their children ſhould periſh in the conception, or womb after the conception, or birth; or they ſhould be cut off by the ſword, if they grew up. And to put the capeſtone upon all theſe plagues, God threatens to forſake them, which ſhould bring on theſe, and many other woes upon them. Doct. 1. Poſterity and off-ſpring is in it ſelf a bleſſing, and matter of glory, though not to be boaſted of againſt God, or to confirme men in ſin; For, ſo is here imported, that this was Ephraim's glory. See Prov 17.6. 2. Mens mercies which in appearance ſeeme to be ſureſt, may be ſuddenly and irrecoverably plucked from them, when God pleaſeth; For, their glory ſhall flee away like a bird, which ſuddenly gets out of a cage, and cannot be recovered. 3. God hath advantage of men, at every turn and ſtep of their life, to deſtroy them when he pleaſeth; For, he can reach from the birth, and from the wombe, before that, and from the very firſt conception. 4. Such as God is angry at, he can make their preſervation from one ſtroak, prove but a reſervation for another ſorer ſtroak; For, though they bring up their children, (to wit, ſuch as periſh not in the birth or before) yet will I bereave them that there ſhall not be a man left, that is, the moſt part of them ſhall be cut off; For, certainly ſome were preſerved. 5. As it ought to be looked on by ſinners as a ſad and juſt fruit of their ſins, when God ſmites their children, though it were by miſcarrying in the conception and birth; So in particular, the pulling away of children by the ſword, or other untimely deaths, after they are, with much pains, brought up to maturity, is a ſad ſtroak, wherein ſinners ought to read the diſpleaſure of God: as here we are taught. 6. Outward afflictions are not all that a wicked and impenitent people may expect, but that God alſo will leave them, by depriving them altogether of a Church-State which they have corrupted; by deſerting them, and by taking away all ſenſe and evidences of his favour, the bleſſing of afflictions, grace to come to him in trouble, or acceptance and audience when they come; Therefore this is added to Ephraim's judgement, I depart from him See 1 Sam. 28.16. 7. Gods forſaking of a people is in it ſelfe the greateſt of miſeries, it ſpeakes a wo with every affliction that is on, and threatens with more, till the ſinnner finde it ſo; For, Yea, wo alſo ſo to them, when I depart from them.
Verſ. 13. Ephraim, as I ſaw Tyrus, is planted in a pleaſant place: but Ephraim ſhall bring forth his children to the murderer.
A twofold amplification is ſubjoyned to this ſentence. The firſt is, that their ſtrong and flouriſhing condition, even like Tyrus, (of which, Ezek. 27.) ſhould not hinder the execution of the former ſentence, of cutting off their children. Whence learn, 1. Proſperity is one of the great bucklers whereby men would ward off Gods threatnings, that they may not move nor affect them; For, this comes in as an exception againſt the ſentence, that Ephraim, as I ſaw Tyrus, is planted in a pleaſant place: that is, he flouriſheth, as ever the Prophet or any ſaw Tyrus do, or (as ſome read) as they ſaw a tree planted in the pleaſant places of Tyrus. 2. However when God is even departing from a people, they may be in a more proſperous condition then ever; yet all that will not make his threatnings void; For, ſo was Ephraim, and yet the former ſentence ſtands. 3. The Idolatry of parents, is a ſpeciall cauſe of judgements on their poſteritie; For, ſuch was Ephraim, who ſhall bring forth his children to the murderer, or ſlayer; For, they are called murderers, not ſo much becauſe the Aſſyrian had not a lawfull authority, as to point at the cruelty of their execution like murderers.
Verſ. 14. Give them, O LORD: what wilt thou give? give them a miſcarrying womb, and dry breaſts.
The ſecond amplification of this ſentence, is held out in the Prophets interceſſion, who fore ſeeing this miſery, would rather wiſh that the children came never to maturity in the womb, or that they died from their cradles for lack of ſuck, then that they ſhould live to be cut off in ripe age. Whence learn, 1. It is the lawfull and neceſſary duty of Miniſters, and other godly men, to commiſerate and condole the miſeries of a viſible Church, and to pray for them, though they be moſt wicked and going to ruine: For, ſo much doeth the Prophets practice teach. 2. It may put godly men to a great ſtand and perplexity, what to pray for in outward things, when they conſider a peoples ſin, and the certainty of judgements, that juſtice calls for ſtroakes, and that yet theſe are ſad and will undo them; and when they conſider that in times of calamity, there is no lot we can pitch on, but it may be made ſadder then what appears more formidable: So much doth the Prophets perplexity in his ſuite teach, Give them, O LORD, what wilt thou give? as wiſhing the peoples deliverance on the one hand, and yet pondering their ſin and juſtice purſuing on the other, which he could not but ſubſcribe unto; and as fore-ſeeing that however their childrens growing up ſeemed a greater mercy at preſent, yet afterward it would produce a ſharper trial. 3. The fruitleſſeneſs or barrenneſſe of the womb, and breaſts, is from God, and he is to be ſeen and acknowledged in it, whatever ſecond cauſes there be; For, the Prophet ſuppoſeth here it is Gods gift, give them a miſcarrying womb, &c. 4. A Nations ſin may draw on ſuch ſad times, that in many reſpects it were a mercy, if parents had no children borne, or they died in their infancy, then that their children ſhould live to ſee theſe times, and be expoſed as a prey to ſlaughters, tyrannie, falſe Religion, Apoſtaſy, &c. So ſoon can God imbitter the cup of ſinners mercies, and make the ſad private afflictions of ſome, in loſſe of children, be ſeen to be a mercy afterward; For, ſo much doth this wiſh import, that conſidering the ſlaughter that was to be of their children, v. 13. and other miſeries they were to endure, it were a mercy to give them a miſcarrying womb, and dry breaſts. See Luk. 21.23.
Verſ. 15. All their wickedneſſe is in Gilgal: for there I hated them: for the wickedneſſe of their doings, I will drive them out of mine houſe, I will love them no more: all their princes are revolters.
In the laſt part of the Chap. the Lord (as it were, anſwering to the Prophets interceſſion, ver. 14.) accuſeth them for their Idolatry, eſpecially of the calves, which they uſed in Gilgal, among other places, Chap. 4.15. and, 12.11. and that all their Princes who led them on theſe courſes, were Apoſtates from the firſt to the laſt. And therefore he proceeds to threaten, declaring that he hates them, and that he will caſt them out of his land, and from being a Church, and will withhold the former effects of his kindneſſe. While he ſaith, all their wickedneſſe is in Gilgal, the meaning is not, 1. That they had no other wickedneſſes but that of Idolatry, but that as their Idolatry was their chiefe and greateſt ſin, and the fountain whence their other wickedneſſe did ſpring; ſo that whereas they pretended to cover all their wickedneſſe with theſe Idolatrous ſacrifices which they obtruded on him; the Lord declares that this was the chief and height of their wickedneſſe. Nor, 2. is this the meaning, that they had no other place of publick worſhip but Gilgal; But whereas they had choſen (and poſſibly now frequented moſt) this place as holy, and more famous then Bethel, becauſe of more recent favours there, in rolling away their reproach, giving them the firſt fruits of the land, and the firſt paſſeover after they came out of the wilderneſſe. The Lord declares that this adds to the ſin, and their ſacrifices were more abominable there, then any where. Whence learn. 1. Not only is Idolatry and corrupting of Religion a peoples chiefe ſinne, and openeth the ſluce to other wickedneſſe: But peoples think, ing to cover their other ſins, and ſtop Gods mouth with externall performances of worſhip, (eſpcially in an unlawfull and unwarranted way of worſhip) doth exceedingly add to the ſin, and become their chiefe guilt; For, thus all their wickedneſſe is in Gilgal, as is before explained. See Jer. 7.9, 10. 2. The fairer pretexts and maskes men have for a corrupt way of ſerving God, and in corrupting Religion, it is ſtill the more odious, and the more men would waſh ſuch a courſe, it will be ſtill the blacker; For, ſo was all their wickedneſſe in Gilgal, which they thought the beſt place, and made u…e of what God had done of old there, as a plauſible pretence to make their Religion ta…e with others, 3. It is a chiefe ſin in people, to meet Gods mercies with ingrate and corrupt ſervice, and to abu…e them to render a corrupt religion acceptable; For, thus did they in Gilgal, return Idolatry for all the mercies they had received there, and made a pretence of theſe, to make it paſſe currant. 4. Rulers will not be able to aſſoile people from ſin, by their commanding it, but may well get themſelves challenged as chiefe Apoſtates; For, ſo are they here, all their Princes are revolters. 5. Iniquity doth then become Nationall and land-deſtroying, when it gets up upon the throne, and from thence by authority and example, infects the people; For, ſuch was Iſraels caſe, when they are to be caſt off, their Princes are revolters. 6. Gods judgements may be very ſad on a people, in a ſucceſſion of ill Rulers, who keep up ill courſes till deſtruction put a period to them; For, thus was Iſrael plagued, all their Princes are revolters. 7. It is but ſmall matter what men think of their own way, or how they mask it, if God hate it, as he will do wickedneſſe, whatever men pretend for it: ſo doth he prove their wickedneſſe in Gilgal, which they made ſo plauſible, from an effect; For (or, therefore) there, or, for the ſins done there, I hated them. 8. Whatever be the Lords pitty and compaſſion through Chriſt, toward his own under their infirmities and daily eſcapes; yet Idolatry and corrupting of Religion will meet with hatred and indignation; For, there I hated them. 9. As God is provoked to take away his partition-wall, and unchurch them, who dare bring corrupt and humane inventions in the matter of worſhip, into his houſe: So this ſtroak is the capeſtone of a peoples miſery, and ſpeakes Gods great anger; Therefore it followeth, I will drive them out of mine houſe. 10. As the former effects of Gods love in outward things, may be cut off from a viſible Church without hope of reſtitution: So the want of theſe will be ſad, however his love in them was little ſeen or acknowledged, while they were enjoyed; For, it is a part of the ſtroak, I will love them no more, that is, give them no more outward proofes of it; for he ſpeakes in their tearmes, who would never think but God loved them, ſo long as they proſpered.
Verſ. 16. Ephraim is ſmitten, their root is dryed up, they ſhall beare no fruit: yea, though they bring forth, yet will I ſlay even the beloved fruit of their wombe.
They are further threatned again with cutting off of the Nation, fathers and children, as a tree that is withered in the root, and hath no fruit or branches: or if there be any iſſue as twigs riſing about the root, yet he threatens that it ſhall be deſtroyed This was accompliſhed on them as a Nation, in their captivity, in that however many of that Nation ſurvived theſe calamities; yet they were no more a people nor incorporation in their own land. Doct. 1. Gods anger and judgements to come upon impenitent ſinners finde but ſmall credit with them and therefore muſt be oft inculcate, as this repetition of former threatnings, teacheth. 2. Such as would have the right uſe of threatnings, would look upon them in their certainty, and as already performed; Therefore ſaith he, Ephraim is ſmitten, their root is dried up. 3. As the Lord can as eaſily root out a whole Nation, as men do a tree; ſo he is oft-times provoked ſo to do, even to his own people, who will be bettered or reclaimed by no milder rod; For, ſo doth this example, applied to Ephraim, teach. 4. The natural affection of parents to their children, will plead for no pitty to them at Gods hand, when they deſpiſe the offers of his love, but will help to make the calamity upon their children, ſadder to them; For, I will ſlay even the beloved fruit of their womb, or, the deſires of their womb; that is, their children, which they deſired to have, and delighted in.
Verſ. 17. My God will caſt them away, becauſe they did not hearken unto him: and they ſhall be wanderers among the nations.
The Prophet concludes all this doctrine, with ſubſcribing to Gods ſentence, and recapitulates it, ſhewing that they ſhould be rejected, and made to wander in exile, becauſe they rejected Gods Word, inviting them to return to him. Whence learn, 1. Albeit it be the duty of godly men to intercede in behalfe of a ſinfull and periſhing people, yet they ought alſo to ſubſcribe to the equity of Gods judgements, and acknowledge his juſtice ſhining therein; For, ſo doth the Prophet here…, after his former interceſſion, verſ. 14. 2. It is the commendation of men to cleave to God and his way, and be zealous for him, though they ſhould do it alone, and to make ſure an intereſt in God, when common calamities are imminent; And God will manifeſt his intereſt in ſuch, in hard times; Therefore doth Hoſea name him My God, whom he had owned and been zealous for, when Iſrael had rejected him, whatever they pretended, and who would prove ſo to him in that ſad time which followed. 3. God will abhorre even his confederate people, when they corrupt them ſelves, and will prove it is ſo, by rejecting them from enjoying his preſence or favour in Ordinances, or wonted mercies; For, my God will caſt them away; the word in the Original imports his abominating of them, and (upon this) his rejecting of them. 4. It is righteous with God, that they who will not reſt nor acquieſce in him, ſhould finde no reſt otherwiſe, or in other things, and that they become vagabonds among Heathens, who do not prize the communion of Saints, or of the viſible Church in her pure Ordinances; For, upon theſe grounds it is threatned againſt Iſrael, they ſhall be wanderers, (or vagabonds) among the Nations. 5. As the contempt of the Word is a fountain of ſin in men; ſo it fills up the meaſure of iniquity, and makes it incurable, when people will not hearken to the Word inviting them to repentance, and converſion from their evil way; For, it is the controverſie here, becauſe they did not hearken unto him, that is, they contemned his Word and directions, and ſo walked as they liſted; and particularly, they would not hearken to the many meſſages of the Prophets, ſent to reclaim them before the ſtroak came. 6. The Word of the Lord is therefore much contemned, becauſe men will not ſee God ſpeaking in it, but do only eye inſtruments; or will not ponder the authority and power of God, albeit they pretend to acknowledge him: And all the indignity offered to the Word in the mouth of his Servants, he interprets it as done to himſelf; Therefore is their contempt deſcribed, they did not hearken to him, who ſpake in and by that Word.