Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 10
CHAP. X.
THis Chap. tends to the ſame ſcope with the former, conſiſting of accuſations and threatnings againſt Iſrael, for their ſins: only they are ſweetned with ſome more expreſſe exhortations to repentance, upon hopes of mercy which in the former doctrine, had only been implied in the accuſations, and ſentences. We may take up the Chap. in four heads or articles of accuſations, unto every one of which, threatnings are ſubjoyned. 1. He accuſeth them for fruitleſſeneſſe, and bringing forth fruit to themſelves, and employing their proſperity to the advancement of Idolatry, verſ. 1. and for their many diviſions of heart, v. 2.—for which he threatens to take them with the crime, and deſtroy their inſtruments of Idolatry, v.—2. and to deprive them of any help by their King, and to let them ſee the folly of relying on him, v. 3. 2. He accuſeth them for deceitfulneſſe and perjury in all their Covenants, whereby unrighteouſneſſe abounded among them v. 4. for which he threatens to deſtroy their Idol-calves, to the terrour and grief of their chief City, and all the Worſhippers and Miniſters of theſe Idols, v. 5. to ſend the calves into captivity, whereby they ſhould have ſhame of all their enterprizes on their behalf, v. 6. to cut off their King, v. 7. and to lay the places of their Idolatrous worſhip deſolate, and to fill the people with horrour and deſpaire, becauſe of theſe evils, v. 8. 3. He accuſeth them for their continuance and exceſſe in ſin, ſince the dayes of their fathers, though he had ſpared them, when he plagued others, v 9. for which he threatens to puniſh them, and expoſe them as a prey to their enemies, however they ſet themſelves to prevent the ſtroak, v. 10. And that, however Ephraim was ſo delicate, as not to endure the yoke; yet God would put both them and Judah to trouble, v. 11. upon which he exhorts them to repentance and amendment upon hope of mercy, v. 12. 4. He accuſeth them for their diligence in ſin, wherein they were bolſtered up, by their confidence in their own projects, and their valiant men, ver. 13. for which he threatens to confound their people, and expoſe their fortreſſes to a cruel ſacking, whereof they had ſeen a late example, v. 14. and to plague them thus ſeverely for their ſin in the matter of worſhip, and ſuddenly to cut off their King and Kingdome, ver. 15.
Verſ. 1. ISrael is an empty vine, he bringeth forth fruit unto himſelf: according to the multitude of his fruit, he hath encreaſed the altars, according to the goodneſſe of his land, they have made goodly images.
This Verſe contains a part of the firſt accuſation, wherein Iſrael is challenged for fruitleſſeneſſe, and bringing forth fruit to themſelves and not to God, and that they multiplied inſtruments of Idolatry, according as they encreaſed in wealth. Whence learn, 1. As the Church in many things doth reſemble a Vine, and particularly, in that they are good for nothing when they are not fruitful, Ezek. 15. and that God takes great paines upon them, Pſal. 80.8, &c. Iſa. 5.1, 2. So emptineſſe is her great and uſual ſin, having not only no fruit, or ill fruit, but emptying, evaniſhing fruit: For, Iſrael is an empty vine, and thus alſo are they (as ſome read the words) an emptying vine, which poure out their ſtrength and the fruits of Gods bounty in empty and vain fruits, as a vine that bringeth forth nothing but branches and leaves. 2. When men improve all Gods paines upon them, and diſpenſations toward them, only in ſeeking of themſelves or their own intereſts, it is their great ſin, and a proof of their fruitleſſeneſſe; Therefore it is ſubjoyned, he bringeth forth fruit unto himſelf, that is, they conſume all the fruits of Gods diſpenſations and care toward them upon their own luſts: Men are then indeed empty before God, and (as ſome read the words) their fruit is equal, or, like to themſelves, when the honour of God is not ſo much eyed in their way, as themſelves or their name; when diſpenſations are not improven to make them more for God, and when they are not publick-minded, rather then ſeeking their own things, 3 It is the great ingratitude of men, and a peculiar proof of their emptineſſe and ſelfiſhneſſe, when they are not the more for God, that he is good to them, but do increaſe in wickedneſſe, becauſe of Gods bounty; For, it followeth as a proof of the former, according to the multitude of his fruits, he hath encreaſed the altars, &c. that is, when God ſent him plenty, and made his land fat, he erected yet more Altars to his Idols, and beſtowed more coſt upon his images. 4. Proſperity meeting with wicked diſpoſitions, is very ill to guide, and readily proveth a great ſnare, drawing men to theſe ſins, which either want or ſlaviſh fear, kept ſomewhat at under in trouble; for, ſo much alſo doth this challenge teach. And therefore it is a mercy when the Lord with-holds ſuch a ſnare from his afflicted people, till their diſpoſitions be more renewed.
Ver. 2. Their heart is divided: now ſhall they be found faulty: he ſhall break down their altars; he ſhall ſpoile their images.
This Verſe containes yet more of the accuſation, that they were divided in their hearts, partly betwixt God and their calves; partly, in the matter of their idolatrous worſhip, ſome being for the calves only, others for Baal alſo, as appeared in Jehu's daies; and partly, by civil commotions, as, 2 Kings 15. Unto theſe accuſations the Lords ſentence is ſubjoyned, whereof this is a part, that God would ſhortly convince them of their ſin, and take them with the crime; This he was about to do by his judgements, when he ſhould deſtroy their altars and images. Doct. 1. As the heart is a vital part, which cannot be divided without death; ſo men can have no life of God, nor acknowledgement of him, when they are not ſolely and throughly for him and his way, nor will he endure any halting betwixt him and Idols, 1 King. 18.21. For, it is his challenge, their heart is divided. 2. When men do fall from Gods way, it is juſt with him to give them up to ſtart and multiplie diviſions without end in their own way; For, thus alſo, their heart is divided. 3. Civil diſſenſions and commotions are the juſt fruit of mens halting, and declining from Gods way, and of their diviſions in the matters of God and his Worſhip: For, this dividing of the heart, followed upon the reſt. 4. It is no ſtrange thing to ſee men, when they commit groſſeſt ills, yet be very hardly convinced of it, conſidering their wit to defend, and their pretexts to palliate their courſes; and that men by continuing in ſin, do ſtill become more and more ſtupid; For, ſo is imported here, in that God muſt take a courſe to finde them faulty, or, guilty. 5. God hath a ſchoole of judgements and afflictions, wherein he will teach and convince the moſt obſtinate of their ſin againſt him; And this ſhould be looked on as near approaching, when men will not ſee their guilt from the Word; For, now ſhall they be found faulty, or, made to know their guilt ſhortly, when God ſhall ſmite them. See Jer. 2.35. 6. As monuments of Idolatry ought to be deſtroyed; ſo where men will not do it, but either maintain them, or are negligent in ſuppreſſing them; God will take the work in his own hand, and get it done by his judgements upon their expence; For, he ſhall break down their altars; he ſhall ſpoile their images, to wit, by the Aſſyrians, as is cleared in the reſt of the Chapter.
Verſ. 3. For now they ſhall ſay, We have no king, becauſe we feared not the LORD, What then ſhould a king do to us?
Followeth yet more of the Lords ſentence, wherein it is declared, that however they would not abandon their evil way, but looked to their King, whoſe authority they followed in their defection, and whoſe power to defend them, they leaned unto; yet their King ſhould not help them, being ſhut up in Samaria, or deſtroyed, and then (as was threatened, v. 2.) they ſhould ſee their ſin procuring this, and their folly in looking to him when he was at his beſt. Doct. 1. Wicked men will ſtill get ſomewhat to oppoſe againſt the terrour of Gods threatenings, and to embolden them to be ſecure, whatever he ſay; and particularly, the countenance of great men, and confidence in their power, is a great ſnare to them who follow them in ſin; as their King proved to them here. 2. Mens authority and power will prove no help, nor ſhelter againſt an angry God, and God will prove that it is ſo, by taking them away, when men have moſt need of their help; For, now, we have no King, ſay they. See Pſ. 146.3, 4. 3. As to be without Rulers, is a very ſad ſtroak; ſo it is the juſt fruit of peoples ſin, and of their not fearing God: This not onelyonly the godly ſhould ſee, but even the very wicked may be brought to ſome ſenſe of, Now they ſhall ſay, We have no king, becauſe we feared not the LORD. 4. When men ſee God angry, they will alſo ſee that no change in their outward condition will availe them in trouble, ſo long as their ſin, and Gods anger do continue; Therefore they adde alſo, What then ſhould a king do to us? that is, not only are we deprived of a King, becauſe of our ſin; but though we had one, yet he could do us little good, ſo long as we feare not God.
Verſ. 4. They have ſpoken words, ſwearing falſely in making a covenant: thus judgement ſpringeth up as hemlock in the furrowes of the field.
The ſecond accuſation, is, that in their pactions both with God and m…n, they uſed but empty words, and falſe oathes, obſerving none of them. This is amplified from an effect, that judgement ſpringeth up as hemlock, which however it may be underſtood of the judgements and puniſhments to come, that they ſhould be bitter and rife, and this weed is in the fields; yet it ſeemeth more clear, (by comparing it with Amos 5.7.) to underſtand it thus; That from their corruption and unfaithfulneſſe it flowed, that inſtead of judgement and juſtice, the bitter and deadly fruits of unrighteouſneſſe did ſpring up in all the Land. Whence learn, 1. God cannot endure mens empty words and profeſſions, whether in Religion, or in their private commerce, when they have no more; For, They have ſpoken words, and but words. 2. As wicked mens oathes and Covenants with God or men, are no more to be truſted then their words; ſo it is the cauſe of a ſad controverſie, when it is ſo; For, it is a challenge added to the former, ſwearing falſely in making a Covenant. See Lev. 26.25. Ezek 17.15. Pſal. 15.4. 3. When men dare hypocritically diſſemble, and make no conſcience of oathes and Covenants, they are then ripe for all unrighteouſneſſe, and will be given up to produce ſuch and ſo many fruits thereof, as will not only be bitter and deadly to the oppreſſed, but God will account it bitter and intolerable: For, thus judgement ſpringeth up as hemlo…k, both for nature and for the abundance of it. 4. As mens profeſſions, and feigned pretences, will not hide the true nature of ſin from the All-ſeeing eye of God; ſo the pains taken on a people, to make them righteous, renders their injuſtice ſo much the more odious: For, notwithſtanding they profeſſed faire, and ſeemed to take pains, as on a plowed field, to bring forth good fruit; and notwithſtanding God had manured them, as men do their fields for corne; yet God ſeeth, and layeth to their charge, that judgement ſpringeth up as hemlock in the furrowes of the field, and not in the common and wilde places only.
Verſ. 5. The inhabitants of Samaria ſhall feare, becauſe of the calves of Beth-aven: for the people thereof ſhall mourne over it, and the Prieſts thereof, that rejoyced on it, for the glory thereof, becauſe it is departed from it.
Followeth the Lords ſentence for this ſin, wherein all their confidences are taken from them, in a threatening conſiſting of ſeveral branches. The firſt branch is, the deſtruction of their Idol-calves, which ſhould be ſad newes and matter of fear to Samaria, which was laſt a taking; and matter of ſorrow to the followers and Prieſts thereof, who gloried in them, when they ſhould ſee them ſo ignominiouſly uſed by the enemies, and no more reverenced and worſhipped as gods. He mentions the calves of Beth-aven, (or Bethel, as, ch. 4.15.) though there was but one there, either becauſe Bethel was the eminent ſeat of the calves, though there were but one in it; or becauſe both Bethel and Dan were now Beth-aven, or, a place of vanity, or, iniquity, becauſe of that idolatry; or becauſe at Bethel, beſide the calfe publickly erected, they made little ones in their houſes like it alſo, and the Lord declareth all that, ſhould not availe. Afterward in the Verſ. he mentions only one in the ſingular number, (ſhall mourne over it, &c.) to ſhew that they were all of one nature and kinde, and that one ſhould availe even as much as many. Doct. 1. Idolatry is matter of ignominy to any place or intereſt that ownes it; for, it turnes Bethel into Beth-aven. See ch. 4.15. 2. It doth prove the vanity of Idols, that their worſhippers cannot truſt in them, but muſt be ſolicitous and anxious about them in ſtraits; For, ſo were they about the calves of Beth-aven. This ſolicitude differs far from the fear of Gods people about his Worſhip and Ordinances in times of danger, (as, 1 Sam. 4.13.) which doth not flow from their diffidence in God, but from the ſenſe of their guilt, eſpecially in abuſing theſe Ordinances, whereas they are afraid for their Idols, when yet they omitted nothing of their worſhip. 3. Any thing that men place their confidence in beſide God, will prove matter of fear and terrour; For, ſo did the calves prove to Samaria, in the time of their ſiege, The inhabitants of Samaria ſhall fear, becauſe of the calves of Beth-aven: it ſhould increaſe their terrour in enduring the ſiege, when they ſhould hear that their gods in whom they confided, are deſtroyed and not able to help themſelves. 4. Albeit corrupt Worſhip and Religion may ſeem ſtrange at firſt, to them who have been bred up in the truth; yet in proceſſe of time, and being attended with ſucceſſe, it may take with them who are not well rooted; For, whatever Iſrael thought of the calves at firſt, yet now there are the people thereof, (men devoted to them, who) ſhall mourne for it. 5. Such as are eminently employed in, and greateſt gainers by corrupt worſhip, have a ſad day abiding them; Therefore it is added in ſpeciall, that mourning is abiding the Prieſts, (or, Chemarims, of whom ſee Zeph. 1.4.) thereof, that rejoyced on it, or becauſe of it, that is, who led a merry life, becauſe of their attendance on this Idol. See Rev. 18.11, &c. 6. The glory of Idolatry and of a falſe Religion, (being but borrowed and having nothing to commend it, but novelty and ſucceſſe,) will at laſt evaniſh and depart; And God will bring about this by judgements, when no other mean will effectuate it; For, ſo much is imported in this reaſon of their ſorrow, for the glory thereof, becauſe it is departed from it. This will be the lot of all falſe wayes, whereas truth, however men loath it for a while, will ſtill at laſt be found to be lovely, and to have a native unſtained beauty.
Verſ. 6. It ſhall be alſo carried unto Aſſyria for a preſent to King Jareb: Ephraim ſhall receive ſhame; and Iſrael ſhall be aſhamed of his own counſel.
In the ſecond branch of the ſentence, it is further threatned, that their calves ſhould not only be taken, and ſo be diſhonoured at home, but ſhould go into captivity, as a preſent to the King of Aſſyria, who had conquered them, and in whom they placed ſo much confidence formerly: Whereby they ſhould have much ſhame of all their mad counſels to worſhip them, and enterprizes to uphold them. Whence learn, 1. It is a further proof of the vanity of Idols, which men ſet up in Gods place, that they cannot ſecure themſelves againſt captivity, and from being diſpoſed of, and triumphed over by Conquerours; For, It ſhall alſo be carried unto Aſſyria for a preſent, &c. See Iſa. 46.1, 2. The difference betwixt this and the captivity of the Arke, is very great; for, (beſide what is marked on v. 5.) neither was the Arke God, nor did God, the ſigne of whoſe preſence it was, loſe any thing by its captivity, but did ſufficiently vindicate and aſſert his own glory. 2. As the Lord hath all Nations ready to be a ſcourge to his ſinful people; ſo in particular, they may expect that theſe whom they look moſt unto, and confide moſt in, neglecting God, ſhall prove their ſharpeſt affliction; For, it is Aſſyria, and King Jareb, (of whom ſee ch. 5.13.) that triumpheth over them and their Idols. 3. It is one of the ſaddeſt ingredients of a conquered peoples affliction, when Conquer ours take occaſion to triumph over their Religion, becauſe they are ſubdued: So much may we learne from this, that it is a part of their miſery that their gods whom they worſhip, ſhall be carried for a preſent to King Jareb. 4. Mens following of their own counſels in the matter of Religion, and their thinking to uphold themſelves in ill courſes thereby, will at laſt end in the ſhame both of projectors and concurrers; Nor will policy hold its foot in Gods matters, or in bearing out men againſt God; For, Ephraim (the great contriver) ſhall receive ſhame, and Iſrael (who concurred with him) ſhall be aſhamed of his own counſel.
Verſ. 7. As for Samaria, her king is cut off as the ſome upon the water.
In the third branch of the ſentence, it is declared that their King,, in whom they confided, ſhould be as eaſily deſtroyed at the taking of Samaria, as the fome upon the water is blown away and evaniſheth; See v. 3. Learn, 1. A ſtroak upon authority, is a judgement upon a people, and will prove ſo; For, here again it is threatned as a judgement on them, As for Samaria, her King is cut off. See Lam. 4.20. 2. The greateſt of men, and all their endeavours to uphold themſelves, will prove but an empty and vain ſhew, when God begins to plead; For, her king is cut off as the fome upon the water, which ſeemeth to bulk much, and yet evaniſheth ſuddenly and eaſily, as being without ſubſtance. See Pſal. 62.9. And that will be found true of them, which is the general condition of all, Jam. 4.14
Verſe 8. The high places alſo of Aven, the ſinne of Iſrael ſhall be deſtroyed, the thorne and the thiſtle ſhall come upon their altars; and they ſhall ſay to the mountains, Cover us; and to the hills, Fall on us.
The laſt branch of this ſentence, is partly againſt the places of their idol-worſhip, (chiefly Bethel) and their Altars, which the enemy ſhould pull down and deſtroy, and they ſhould be deſolate and not frequented; as being the place of Iſraels ſin, and not of Gods Worſhip; And partly, againſt the whole body of the people, whoſe miſery ſhall be ſo great, as they will rather wiſh to be ſmothered, then endure the incumbent and imminent evils. Whence learn, 1. The inventions of men in Gods Worſhip, are wicked vanity, and ought to be rooted out, and not purged; and God will ſee it done, if men will not; For, The high places alſo of Aven, (that is, chiefly Bethel, which is become vanity and iniquity; becauſe of them,) ſhall be deſtroyed. 2. Corrupting of Religion, and of the Worſhip of God, is the crying ſin of a viſible Church, and therefore he will not ſpare it; for it is a reaſon of the ſentence, that theſe places are the ſin of Iſrael, their eminent and ſingular guilt. 3. God will not ſpare to lay a Countrey deſolate, that he may put an end to corrupt worſhip, and make the places thereof deſolate; For, the thorne and the thiſtle ſhall come upon their altars, to wit, when there ſhall be no people left to frequent that ſervice. 4. Not only can God, by ſending many miſeries, cauſe men to weary of their lives; but when God purſues ſin in hot diſpleaſure, and the fury of inſtruments executing his vengeance, is let looſe, times and lots will be ſo hard, that to die, though in a violent way, would be an eaſe; For, ſo much is imported in this threatening, they ſhall ſay to the mountaines, Cover us; and to the hills, Fall on us, which is alſo the language of men in other times of calamities, Luk 23.30. 5. However men think little of guilt in their ſecure condition; yet when God pleads againſt them by judgements, it will be no wonder to ſee them overwhelmed with horrour and deſpaire, as having no place of refuge, and it being their greateſt terrour to think on looking to God or Chriſt, whom they have ſo much deſpiſed; For, this alſo is imported in this wofull wiſh, that they have no refuge, but what is deſperate, and horrible; See Rev. 6.14, 15, 16, 17.
Verſ. 9. O Iſrael, thou haſt ſinned from the dayes of Gibeah: there they ſtood: the battel in Gibeah againſt the children of iniquity, did not overtake them.
The third accuſation is, for their conſtancy and exceſſe in ſins That they were guilty of the ſins of their wicked fathers ſince the dayes of Gibeah, (of which, Judg. 19.) whoſe manners they imitate; or, (as the Original alſo will bear,) they are guiltier than in the dayes of Gibeah. This challenge is amplified, that albeit God made their fathers, (at leaſt the body of Iſrael,) to ſtand, and ſpared them, when yet they were guilty of as groſſe abominations as theſe for which they did purſue Benjamin: (witneſſe their Idolatry in Laiſh and elſewhere, Judg. 17. 4, 5, and 18.30, 31.) yet they repented not, nor keeped the impreſſion of that battel, and of Benjamins lot in memory for that end: And ſo was it now with them; they went on in their fathers wayes, and would not be reclaimed by the puniſhment of others. Whence learn, 1. Continuance in ſin through many generations, is a ſad aggravation thereof, and matter of a ſad challenge; And the ſins of a preſent generation, will bring the former ſins of a Nation to remembrance, to be put on their account; For, O Iſrael, (ſaith he by way of expoſtulation and challenge,) thou haſt ſinned from the dayes of Gibeah. See Ezr. 9.7. 2. The longer ſin be continued in, it groweth ſtill the greater and worſe; as being the more hainous, when it is againſt ſo many frequent admonitions and experiences; and ſinners growing ſtill the more impudent the more they ſin; In theſe reſpects the other reading holds true, thou haſt ſinned more then in the dayes of Gibeah. 3. The carrying of a people through trouble, and their ſucceſſe and preſervation in a good cauſe, is no mark of divine approbation of their perſons, being guilty of groſſe ſins; For, there they (that is, their fathers) ſtood: or fought againſt wickedneſs, and were preſerved, and the battell in Gibeah againſt the children of iniquity, (the Benjamines) did not over-take them, that is, they eſcaped the danger, and were victorious, though many of them fell; And yet they ſinned then, wherein their poſterity did imitate them. God may make men ſcourges of ſin in others, who yet are but vile themſelves; may carry through a good cauſe in a peoples hand, with whom he is not pleaſed; and may ſpare a people, not becauſe they are holy, but becauſe he will not deſtroy the face of a Church, which would be, if he proceeded according to their deſervings. 4. It is a very great aggravation of ſin, when people perſiſt in it, without being bettered either by the puniſhment of others, or by their own ſparing; For, ſo is imported in this challenge, that though Iſrael eſcaped, when Benjamin fell, yet neither the one nor the other prevailed with their fathers; and they, their children, were as incorrigible as they. See Zeph. 3.6, 7.
Verſ. 10. It is in my deſire that I ſhould chaſtiſe them, and the people ſhall be gathered againſt them, when they ſhall binde themſelves in their two furrowes.
Unto this a ſentence is ſubjoyned in two branches; and firſt, The Lord declareth that he hath a purpoſe now to puniſh them, by expoſing them as a prey to the Nations. The amplification ſubjoyned in the end of the v. is made obſcure by the different acceptations of the Original text; They who read it, when I ſhall binde them for their two iniquities, or eyes, (that is, their two calves, which were dear and precious to them as their eyes,) do indeed hold out theſe truths; That their idols were the great cauſe of their ruine; and that delectable and ſweet iniquities will draw out the bitterer plagues; But the Original conſtruction and pointing will not bear that tranſlation. Therefore I adhere to that ſignification of furrowes, which is inſiſted on in the following verſes, not ſecluding that of habitations, which may be alſo pointed at under that Metaphor of furrowes: and ſo the reading is, when they (that is, Iſrael, or the enemies who ſhall be gathered) ſhall binde themſelves in, or againſt their two furrowes. Both theſe come to one purpoſe, that the Lord will thus puniſh them, when they ſhall unite all their ſtrength, and fix themſelves for their own defence, as a yoke of Oxen are coupled together, every one in their own furrow to draw; And more particularly, when they ſhall unite their ſtrength in their two furrowes, or habitations, to defend their Countrey, and the two portions of land which they poſſeſſed on both ſides of Jordan, which were deſtroyed by two ſeveral invaſions of the Aſſyrian, 2 Kings 15.29. & c. 17.6. And ſo on the other hand,, the people and Nations did thus deſtroy them, when they bent their forces againſt theſe two furrowes, or habitations, and drew deep furrowes of trouble upon them one after another, by making them tributaries, 2 Kings 15.19. and by captivating firſt that part beyond Jordan, 2 Kings 15.29. and then the reſt, 2 Kings 17. Doct. 1. Though God ſpare the wicked long, yet at laſt he will puniſh the incorrigible, and bring them under the yoke; For, albeit they were ſpared before, v. 9. yet now he will chaſtiſe them. 2. When God is provoked to anger, he will not only notwith-hold a ſtroak, but will make it bitter, by iflicting it ſo, as one that takes pleaſure in it; For, it is in my deſire that I ſhould chaſtiſe them, imports, not only that he had irrevocably purpoſed it, but that being weary with repenting, and ſuffering their manners, he would now ſhew no proof of pity, but many evidences of his being well pleaſed with their ruine; See Prov. 1.26, 28. 3. God hath all Nations at his command to convocate and let them looſe againſt whom he will, and to make an holy uſe of their inveterate malice againſt his people, when they provoke him; For, the people ſhall be gathered againſt them, ſaith he, when he would chaſtiſe them. See Iſa. 7.18, 19. 4. Mens conjunction of ſtrength and forces to uphold themſelves in ſinful courſes, and againſt Gods wrath and the inſtruments thereof, will not availe them nor hinder the ſucceſſe of enemies; For, all this ſhall be, when they ſhall binde themſelves in their two furrowes, when they ſhall uſe all endeavours, mens enterprizes againſt them ſhall ſucceed. 5. A ſinful Nation may expect that God will purſue them in every corner, and give them alike ſucceſſe every where: For, they ſhall meet with this in their two furrowes, and come as ill …peed on that ſide of Jordan where the bulk of the Kingdome lay, as they did in the other.
Verſ. 11. And Ephraim is as an heiſer that is taught, and loveth to tread out the corne, but I paſſed over upon her fair neck: I will make Ephraim to ride: Judah ſhall plow, and Jacob ſhall break his clods.
The ſecond branch of the ſentence, is, that albeit Ephraim bred themſelves delicately, and could not endure trouble or Gods yoke, (as an heifer would love to tread out the corne, (as was their cuſtome) becauſe it was eaſie work, and wanted a yoke, and afforded abundance of food, Deut. 25.4.) yet God would put a yoke upon them, and would put both Judah and Ephraim to trouble, and to endure bondage and captivity, as an horſe that is toſſed, and ridden upon in long journeys, and as an heifer made to plough and harrow. Whence learn, 1. It is a fault incident to our nature, to be much addicted to our own eaſe, and that which brings preſent content and comfort, and to abhorre any lot, or way of Gods ſervice, which proves contrary to that; for, Ephraim is on heifer that loveth to tread out the corne. 2. It is a great ſnare to men, making them to doat on an eaſie way, when they have been accuſtomed in Gods providence to ſuch a lot, and by taking too well with it, become effeminate; For, Ephraim is taught, and loveth to tread out the corne, that is, hath been tenderly dealt with, and hath accuſtomed his own heart to that way. 3. God hath an indignation at ſuch as are too delicate and take too well with eaſe, and is provoked to put them to trouble; for, I paſſed over upon her faire neck, that is, I brought her under the yoke, who kept her ſelf ſo dainty, as if a man put a yoke upon the fat and found neck of an undaunted heifer. 4. Let wicked men tamper as they will, yet they will not get trouble alwayes ſhifted, but God will bring captivity and bondage, or other trouble upon them; for, I will make Ephraim to ride, &c. that is, he ſhall be toſſed into captivity, as a man makes his horſe carry him in far journeyes. 5. The Lords ſentence is univerſal againſt all ſecure and delicate ſinners, that he will ſend toile and trouble upon them, be they leſſe or more corrupt; Therefore doth Judah, though more pure in many things then Iſrael, come in in the ſentence, Judah ſhall plow, which is an hard labour but ſeems to be diſtinguiſhed from riding, becauſe however Judah was oppreſſed in theſe times, yet they went not ſo ſoon into captivity, as Iſrael. 6. The hard lots of ſinners, may yet through Gods bleſſing, prove uſefull and profitable to them, however they may be ill ſatisfied with them; Therefore doth he expreſs their lot thus, Judah ſhall plow, and Jacob ſhall break his clods, which is the uſeful labour of husband-men, as is further inſinuate in the next verſe. I conceive that Jacob in this place is all one with Judah, diſtinguiſhed from Ephraim, or the ten Tribes, who are made to ride. Their name is doubled, to ſhew that no title of their intereſt in the royal Tribe of Judah, or in holy Jacob will hold off the ſentence, And their trouble is tearmed plowing, &c. becauſe they were to attain to the fruit and iſſue of their trouble more ſpeedily then Iſrael.
Verſ. 12. Sowe to your ſelves in righteouſneſſe: reap in mercy, break up your fallow ground: for it is time to ſeek the Lord, till he come and raine righteouſneſſe upon you.
Theſe threatenings are ſweetned with an exhortation to repentance and reformation of their way in tearmes borrowed from v. 11. The exhortation is twofold, to every one of which an encouragement is ſubjoyned, by way of argument preſſing the duty. He exhorts them that they would ſowe the fruits of righteouſneſſe, promiſing to make them reap the fruits of his mercy. 2. That for this end they would cleave up and manure the hard and wilde ground of their own heart, which they had neglected ſo long, and ſo impeded their own ſeeking of God; Upon the amendment whereof, he promiſeth liberally to performe promiſes, to abſolve them from ſin, and to cloath them with Chriſts righteouſneſſe. Whence learn, 1. When the Lord is moſt ſevere in threatenings, we are bound to look on them as containing exhortations to repentance, and promiſes to the penitent, in the boſome of them; for, ſo is here cleared. And if this were hearkened unto, who knoweth what mercy would make of the moſt deſperate perſon or people in the world? 2. The fruits of righteouſneſſe of the ſecond Table, are the true evidences of repentance, and of converſion to God through faith in Jeſus Chriſt; Therefore doth he require ſowing in righteouſneſſe, or the duties of righteouſneſſe, not as if that were all their converſion, but as evidences and fruits thereof. 3. Albeit God be not bound to our pains, yet he requireth diligence in penitents; And they muſt be content to performe duties, without looking for preſent fruit of recompence; Therefore is their dutie expreſſed in tearms taken from the painful calling of husbandry, and particularly of ſowing, wherein men muſt wait for the recompence of their labours. See Pſ. 97.11. James 5.7. 4. Albeit the Lord doth condeſcend to have his glory manifeſted in a peoples obedience, and do alſo freely reward it, as if it were of worth to him; yet God doth not ſeek ſervice, becauſe he needeth it, but all the advantage of it, is the mans own who performeth it; For, ſowe to your ſelves, ſaith he. See Pſ. 16.2. 5. However mens walking in wayes of righteouſneſſe, ſeem oft-times to be long forgotten, and lie like ſeed under the clod, which might ſeem loſt; yet in due time, it will reſolve in an harveſt of comfort and free reward; For, ſaith he, ſowe and reap; See Pſ. 126.6. Gal 6.9. 6. Whatever be the boiſterous and proud complaints of hypocrites, as, Iſa. 58.3. Mal. 3.14. yet ſuch as are righteous walkers indeed, and do flee to Chriſt in a Covenant of Grace, and draw ſtrength from him for the duties of new obedience, they will look only to Gods mercy, and not their own worth, for obtaining any reward; for, they look to reap in mercy. 7. Such as are thus brought in mercies reverence, mercy will be beſtowed on them; and mercy will be the carver of their portion, and its out-lettings will be like it ſelf, and according to the promiſe; For, it is a promiſe, reap in mercy, or according to the mouth of mercy, that is, according to its verdict and ſentence, and according to the proportion it ſhall carve out, and according to the promiſes which God in his mercy hath made and ſpoken. 8. Men can reap no fruit of any ſeeming diligence, till their hearts, which are hard and unaccuſtomed to any good, be manured and changed, and put in a new and fruitfull frame; Therefore is the other exhortation ſubjoyned, break up your fallow ground, where, in a Metaphor borrowed from plowing, they are tought, that their hearts are as wilde and unaccuſtomed to any good work, as land that is not in uſe of being plowed▪ is hard and ill to plow; and that therefore the more paines muſt be taken upon them, by humiliation, repentance and mortification, to get them put in a frame. 9. Miſſpent time in neglecting or refuſing to ſeek God, ought to be redeemed and will be ſo by all them who are ſenſible of their own caſe; For, it is a reaſon of the exhortation, for it is time to ſeek the Lord, conſidering how long ye have neglected it. See 1 Pet. 4.3. 10. So long as ſinners are preſerved, and invited to repentance, it is yet an acceptable time, if ſinners will hearken; and ſuch opportunities ſhould not be neglected: Both theſe alſo are imported in this reaſon, that it was yet time, and that the opportunity would be laid hold on. 11. As ſincere ſeekers, do ſeek God only, and to enjoy him, as their chief ſcope; So they will not give over, till he come; for they ſeek the Lord, and that till he come. 12. As they who ſeek the Lord ſincerely and conſtantly, will not only finde him, but he will come over all impediments that they could not get over: (for, he cometh, and that maketh up the diſtance, notwithſtanding all their ſeeking;) So his diſpenſations to them will be liberal and refreſhful; For, he cometh and raineth righteouſneſſe, that is, liberally poureth out bleſſings, and refreſheth them after all their toile, in their wanting and purſuing after him. 13. God will eſpecially manifeſt his refreſhful liberality toward his people, in performing his promiſes which they wait for, and many of them in a ſhowre together, to compenſe long delayes; and in refreſhing them under the ſhadow of Chriſts righteouſneſſe, (which is their chief hope,) and in the rich and ample fruits thereof; for, both theſe are imported in this righteouſneſſe, he will raine righteouſneſſe upon you, both his righteouſneſſe in faithful keeping of promiſe, and his imputed and gifted righteouſneſſe, which is witneſſed by the Law and the Prophets, Rom. 3.21, 22.
Verſ. 13. Ye have plowed wickedneſſe, ye have reaped iniquity, ye have eaten the fruit of lies: becauſe thou didſt truſt in thy way, in the multitude of thy mighty men.
The laſt accuſation in this Chap. (which alſo is another argument preſſing the former exhortation,) is, for their great diligence in ſerving ſin. Whereas the Lord by his Prophets, had frequently inculcate that exhortation, v. 12. to take paines on their own hearts, to bring forth the fruits of piety and righteouſneſſe; They on the contrary took paines enough in ſerving ſin, wherein they wanted not fruit, though it ſhould diſappoint their expectation. This challenge is further amplified and enlarged, by ſhewing what was the fountain and ſpring of all this wickedneſſe: to wit, their carnall confidence in the ſinful wayes and courſes they followed, both in matters of State and Religion, and their confidence in their many valiant men. Doct. 1. Many are ſo perverſe, as they are not only content to live in ſin, neglecting their duty, but they will be at paines and induſtrious to promote ſin, and will trouble themſelves to undo themſelves; So much is imported in this challenge, Ye have plowed wickedneſſe, or taken great paines about it, which ye would not do in your duty, v. 12. 2. Sin is a very fertile weed among the children of men; ſuch as are bent upon it, will ſoon get their hearts deſire of it, and God will give up ſuch as are diligent that way, to an height of impiety as a plague upon them; for, upon their plowing, it followeth, ye have reaped iniquity, whereby we are not to underſtand Gods cauſing them reap the fruit of ſin in judgements, (though that be truth alſo, and followeth in the ſentence,) but that their labours in ſin came to a ripe harveſt of grown-up iniquity. 3. Whatever fruit ſin ſeem to promiſe to its followers, or whatever preſent comforts or ſucceſſe men ſeem to have by it; yet it will prove but vain, and diſappoint them: For, ye have eaten the fruit of lies. Sin, as it promiſeth any thing to the ſinner, is but a lie, and the fruit of it which men ſeem to enjoy, is but lying fruit, and ſuch fruit as beſeemeth a vain and deceiving courſe. 4. Mens carnal confidences are great ſnares to draw them upon ſinful courſes, and are promiſing fruits which will diſappoint them: Therefore it is added, becauſe thou didſt truſt in thy way, &c. Their confidence to bear out in a ſinful way, made them painful in it; and this is inſtanced as one of the fruits of their courſe, which ſhould prove the fruit of lies; and no wonder; for, it is a truſt not only in an object beſide God, but in what is ſinful. 5. There is no confidence that more readily enſnares men, and will diſappoint them ſooner, then their own witty projects and devices in matters civil and ſacred, without reſpecting the Law of God; and their ſeeming to have power enough to manage and uphold them in theſe contrived wayes; for, ſuch is their ſnare here, which will diſappoint them, Thou didſt truſt in thy way, in the multitude of thy mighty men, that is, when they ſaw their counſels in Religion and State-changes, like to ſtand, and their Kingdome abound with valiant men; then they began to truſt that ſuch a courſe would ſtill bear out, and ſo were tempted to draw more furrowes of that iniquity, though it was but with cords of vanity, Iſa. 5.18.
Verſ. 14. Therefore ſhall a tumult ariſe among thy people, and all thy fortreſſes ſhall be ſpoiled, us Shalman ſpoiled Beth-arbel in the day of battel, the mother was daſhed in pieces upon her children.
Followeth the Lords ſentence, wherein again he threatens all their confidences, and cleareth how they ſhall prove vanitie and lies. And firſt, for their mighty men, he threatens that they ſhall be ſurprized with the invaſion of the enemies, and ſo confounded with fear, that they can do nothing orderly. This is amplified from an effect, that not only the land ſhould be overrun, but their very fortreſſes ſhould not hold out, but be ſpoiled and ſacked, according as they ſaw in ſome late example of Shalmans cruelty againſt Beth-arbel, which being no where elſe mentioned in Scripture, we ought not to be curious in enquiring further about it. Doct. 1. Whatever men dreame of their power and courage in a calme day, yet a provoked God will make a day of tumults and confuſions diſcover their folly; For, Therefore (becauſe of thy carnal confidence) ſhall a tumult ariſe among thy people, a tumult of invading enemies, and of confounded people, 2. Albeit that the dear people of God may have their own fits of fear and confuſion in times of calamity; yet not only is that not their allowance from the Lord: but to be given wholly up to that diſtemper, (as the wicked are) is a judgement from the Lord becauſe of ſin, and the fruit of carnal confidence, as this threatning teacheth. See Luke. 21.26, 28. 3. The Lords ſad diſpenſations toward Nations about, are documents to his people, and warnings of what they deſerve and may expect as well as others, when they provoke him; Therefore doth he ſet before them that ſad example, which, as appeareth, was recent in their memory, aſſuring them it ſhould be ſo with them, as Shalman ſpoiled Beth arbel in the day of battel, when he overcame them in fight, and purſued his victory. 4. Impenitent ſinners, who contemne God becauſe of carnal confidences, do provoke him not only to purſue them with the ſword againſt their armies in the fields; But to give up their fortreſſes to the ſpoile, and expoſe their wives and children to the cruelty of bloody enemies; For, all thy fortreſſes ſhall be ſpoiled, and they are threatened with ſuch a lot, as when the mother was daſhed in pieces upon the children. See Gen. 32.11. The ſpeech imports great cruelty, in that they ſpared neither mother nor childe, and in that they daſhed the children gainſt the ſtones, as, Pſal. 137.9. before the pitiful mothers, and then daſhed the mothers to death, and laid them in heaps above their children.
Ver. 15. So ſhall Bethel do unto you, becauſe of your great wickedneſſe: in a morning ſhall the King of Iſrael be utterly cut off.
Secondly, as for their confidence in their way of Religion, and ſettled State, the Lord threatens, Firſt, that that ſore calamity mentioned, v. 14. ſhould come upon them, becauſe of their great ſin of Idolatry at Bethel. Secondly, that their King and Kingdome ſhould fall by a ſudden and ſpeedy blow. Whence learn, 1. Idolatry and corrupting of Religion, is the great wickedneſſe of a viſible Church, and the cauſe of ſaddeſt judgements, For, So (as is before threatned) ſhall Bethel do unto you, becauſe of your great wickedneſſe, to wit, which is committed there, and under Bethel, the other place of their corrupt worſhip are comprehended. 2. As we are ready enough to ſee inſtruments in our calamities, and ought to acknowledge Gods hand in them: So we ſhould ſee the great influence of our own ſin in procuring them; For, So ſhall Bethel do unto you, to wit, by your provoking of God there. 3. Impenitent Rulers and their Kingdomes may not only be ſore afflicted and waſted, but it may draw at length to utter cutting off, even though they be Gods people in viſible Covenant with him; for, the King of Iſrael, (and the Kingdome with him) ſhall utterly be cut off. 4. God can very ſpeedily and ſuddenly bring about great revolutions and overturnings of Kingdomes; And he would have the greatneſſe of their ſin, and of his diſpleaſure ſeen in ſuch a diſpenſation; for, in a morning ſhall this be done; which imports a ſhort time, as a morning before the Sun riſe; and a ſudden ſtroak, as if in a morning before men were awake, an Army or City were ſurprized. And it ſeemes that albeit Samaria endured a three years ſiege, 2 King. 17.5. yet ſome one morning it was ſurprized, and ſo their King and Kingdome came to an end,