Exposition of the 12 Small Prophets, Amos · Chapter 9
CHAP. 9.
FOr the right taking up of the ſcope of this chap. we are to conſider, that the viſion of the Lord ſtanding upon the Altar &c. v. 1. is not to be underſtood of the Altars of their Idols, nor of their temples in Iſrael, with which the Lord had never any thing to do: but of the Temple of Jeruſalem. And ſo as they were chalenged and ſentenced together, Chap. 6. ſo here over again, this ſentence is confirmed to be irrevocable againſt both. And by the Lords joyning of Judah (who had ſome forme of external lawful worſhip) and their Temple, in the ſentence with Idolatrous Iſrael, he would let them ſee what great cauſe they had to be affraid. Withal they are thus joyned in the ſentence, that ſo way may be made for the following promiſes, v. 8.9, 11. &c. which are common to both.
In the firſt part of this chap. by a new type and viſion is ſignified the cutting off of the Nation of Iſrael (comprehending Judah alſo) both great and ſmall, wherein there ſhould be no eſcaping, v. 1. ſeeing there is no ſleeing from God when he purſues in anger, as he would do them, v. 2.3, 4. which is further confirmed from the great power of God, v. 5.6. and their ſinfulneſſe and baſeneſſe, v, 7. In the ſecond part of the chap. this ſentence, and the reſt of theſe hard meſſages, are ſweetened and moderated by a twofold promiſe. Firſt, (which qualifies the extremity thereof for the preſent) that God will ſpare a remnant in the midſt of theſe calamities, and that though he deſtroyed the prophane body of the Nation, yet he will reſerve them, v. 8. and will not loſe them, however he ſcatter and toſſe the Nation, v. 9. and do cut off prophane Atheiſts, v. 10. Secondly, (which followeth upon the former in due time) he promiſeth to reſtore the Church of Iſrael, and raiſe up a Goſpel Church under Chriſt, comparable to the condition of Iſrael of old, v. 11. to enlarge the Church by the addition of the Gentiles unto them, v, 12. to bleſſe them with proſperity, v. 13. And particularly, that he will recollect, reſtore and eſtabliſh Iſrael, v. 14.15.
Verſe 1. I Saw the Lord ſtanding upon the altar, and he ſaid, Smite the lintel of the door, that the poſts may ſhake: and cut them in the head all of them, and I will ſlay the laſt of them with the ſword: be that fleeth of them, ſhall not flee away; and he that eſcapeth of them, ſhall not be delivered.
The ſcope of the type and ſumme of the ſentence in this v, is, that by the Lords command to his inſtruments to ſmite the lintel of the door, till the poſts upholding it do ſhake, is ſignified not onelyonly the deſtruction of the Temple, but the cutting off of great and ſmall of the people, which is declared to be a ſtroak which none of them ſhould eſcape. Doct. 1. Deſpiſed ordinances will at laſt bring ſad judgements, and mens conceit of their ſervice, and Gods former ſavour and acceptance thereof, will not hold it off; So much is ſignified by the Lords ſtanding upon, or beſide the Alter, which not onelyonly imports that his glory is now removed from the mercy ſeat, and come that length, as Ezek. 9.3. and that he is ſtanding ready to execute his judgements; but that the ſentence cometh from the abuſed Altar, and that God cares for no other ſacrifice there, but a ſacrifice of men: and that the place of propitiation where they thought to pleaſe him, however they ſinned, is now turned into a ſeat of juſtice. Therefore alſo is the Commiſſion given to the executioners while they ſtand beſide the brazen Altar, Ezek. 9.2. Even Gods mercy-ſeat will be terrible to impenitent ſinners. 2. Gods ſmiting of his own houſe is a ſad preſage to a people; and his not ſparing his own Church, may cauſe others tremble who are yet worſe then they; for, therefore is uſe made of ſuch a type, he ſaid (to his prepared inſtruments) ſmite the lintel of the door (which was graven with flowers, and ſo gets the name from them) that the poſts may ſhake, whereby is ſignified that he was to deſtroy that Temple and the ſervice thereof, as a pledge of Judah's ruine, and by this ſentence againſt Judah, he lets Iſrael ſee what they may expect. And albeit this ſmiting of the lintel of the door, and ſhaking of the poſts, may import that it is a chiefe mean of ruining a Church, when the doors of diſcipline and order are broken down; yet that is not to be ſtrictly preſſed, but the general ſcope is to ſhew that it ſhould be a ruinous houſe. And withal, beſide what relates to the Temple it ſelfe, it may point at what is further typified thereby, that as the ſtroak on the lintel did ſhake the poſts, ſo the ruine of the Nation ſhould begin at the ſtroaks that were to come upon the great ones, as is after cleared. 3. When God is angry againſt a Nation, he will not ſpare great nor ſmall, but by cutting off theſe in eminency, he will expoſe the people to ruine; for, as ſmiting the lintel made the poſts to ſhake, ſo ſaith he, cut them in the head all of them, (or cut the head and great ones) and I will ſlay the laſt of them (or the meaner ſort) with the ſword. 4. However men may think to ſecure themſelves when God is angry, yet all will be in vain; There is no way of eſcaping his indignation, nor will probable means ſecure them; for, he that fleeth of them, ſhall not flee away, but ſhall be over taken, and he that eſcapeth of them, from one ſtroak, or at one time, ſhall not be delivered, from another ſtroak, or at another time.
Verſe 2. Though they dig into hell, thence ſhall mine hand take them: though they climbe up to heaven, thence will I bring them down.
3. And though they hide themſelves in the top of Carmel, I will ſearch and take them out thence, and though they be hid from my ſight in the bottom of the ſea, thence will I command the ſerpent, and he ſhall bit them.
4. And though they go into captivity before their enemies, thence will I command the ſword, and it ſhall ſlay them: and I will ſet mine eyes upon them for evil, and not for good.
This laſt part of the ſentence, concerning their not eſcaping, is further amplified and enlarged, wherein it is declared that wherever they can flee to for ſhelter, he is omnipreſent and able to reach them, and will do ſo. Though they ſhould dig into hell or the depths of the earth, or climbe up to heaven, yet he will take them and bring them down; In tops of mountains he will finde them out; in depths of the Sea, he hath monſters ready to bite and devour them; and their thinking to eſcape by yeelding unto enemies, and being carried into captivity, will not for all that preſerve them from the ſword. It is alſo further declared, that the Lord will do all this in his great diſpleaſure againſt them, which ſhall watch over them for evil and not for good. Doct. 1. Secure and and preſumptuous ſinners are endleſſe in multiplying falſe confidences; and even when trouble breaks out upon them, they will not be driven to God, nor ſee their extreame danger, but are ready to think they will finde wayes abundant to get out; for, ſo is here imported in all theſe ſuppoſitions of digging to hell, climbing to heaven &c. which ſhew how many ſhiftes they dreamed of to avoid this ſentence, even albeit it ſhould break forth in execution. 2. Among other deluding confidences, whereby ſecure ſinners think to ſhelter themſelves, this is one, that they think their captivity and former troubles lying on, ſhould be a reaſon why no more ſhould be laid upon them; Therefore is that brought in among the reſt, though they go into captivity before their enemies, becauſe they reckoned that being already captives, either their enemies with whom they had capitulate, would ſpare them or God who had thus afflicted them, would therefore forbeare to ſtrike them any more. 3. All the defences creatures can ſeek unto, are to no purpoſe againſt an angry God, were they more then they are; He is omnipreſent, and cannot be fled from, Pſal. 139.7.8. &c. He is powerful to deſtroy, having armies and inſtruments of vengeance everywhere: for, ſo is here held out, and all theſe ſuppoſitions of climbing to heaven, digging to hell, hiding in the bottom of the ſea &c are here produced, not that they could do ſo much for their own ſafety, but to ſhew how vain their confidences were, ſeeing albeit they could do much more, yet it would not availe them. 4. It is righteous with God not to reſt ſatisfied with the ſubduing, yea and captivity of an incorrigible and impenitent people, but to purſue them with the ſword in all the corners where they are carried captives; for, ſo is threatned here, Though they go into captivity before their enemies, thence will I command the ſword, and it ſhall ſlay them. See Ezek. 5.2. 5. It is a ſad addition to the weight and bitterneſſe of ſtroaks, when they flow from anger, and are inflicted in diſpleaſure; Therefore it is added to the reſt, and I will ſet mine eyes upon them for evil &c. which is borrowed from among men, who as they look with delight on theſe they affect, ſo their anger againſt theſe they are diſpleaſed with, appeares in their lookes, and their watching all advantages, to be about with them. 6. God purſuing in anger is too ſore a party for a ſinner; He can take advantage of them at every ſtep, to deprive them of all good, and afflict them with all kinde of evils: and when ſinners are ſo croſſed and afflicted on every hand, they are bound to read the vigilant diſpleaſure and ſeverity of God in it; for, ſo much is imported in this, I will ſet mine eyes upon them for evil and not for good, that he will be (ſo to ſay) intent and watchful to reach them, as he can eaſily do. See Jer. 44.11. and this is yet the ſadder, that a reconciled people have a contrary promiſe, Jer. 24.6.
Verſe 5. And the Lord God of hoſts is he that toucheth the land, and it ſhall melt, and all that dwelleth therein ſhall mourn, and it ſhall riſe up wholly like a flood, and ſhall be drowned as by the flood of Egypt.
6. It is be that buildeth his ſtories in the heaven, and hath founded his troup in the earth, he that calleth for the waters of the ſea, and poureth them out upon the face of the earth: the Lord is his Name.
This whole ſentence is further confirmed, in theſe verſes, from the power of God, who is the Lord God of hoſts, and whoſe power appeareth in that with a touch he can diſſolve the land as with a melting fire, and fill it with confuſions to make all the inhabitants to mourn, and can make it as inhabitable as if it were drowned, v. 5. It is he alſo who by his wiſdome and power created the heavens, and ſeveral regions of the aire, as ſo many ſtories one above another, Pſa. 104.3, 13. who hath variety of creatures, as ſo many troups on earth, to ſerve him: and who ſendeth out the waters of the ſea upon the earth, by rain or inundations. By all which he proveth himſelfe to be Jehovah, v. That which is ſpoken of him v. 5. is the ſame in ſubſtance, and almoſt in words with chap. 8.8. and may be either a repetition of that ſame particular threatning, whereby he undertakes to prove his power, and repeats it that they may think more ſeriouſly upon it: Or it may be taken in general, as pointing out what he can do to any land, or the whole earth, and what he hath done at ſome times, that ſo he may rouze up this ſecure people. That alſo which is in the cloſe of verſe 6. is again repeated from chap. 5.8. as a doctrine to be much ſtudied. Likewiſe that paſſage, v. 6. he hath founded his troup in the earth, may alſo be thus underſtood, that he hath eſtabliſhed the earth as a bundle (as the word ſignifies) and a foundation to that ſtately fabrick of the heaven and ſtories thereof, whereof mention is formerly made. Or, that he hath founded his bundle upon (or beſide) the earth, that is, the ſea, or gathering together of waters, which God hath ſet bounds unto, and made it one globe with the earth. Any of theſe interpretations may well enough conſiſt with the ſcope, which is to ſet forth the great power of God. Doct. 1. It is one great ſin and ſnare of ſinners, that they little conſider what God is with whom they have to do; and that much pains will not ſo make him known to them, as they may ſee him formidable while they are in a ſinful courſe: Therefore is ſo much pains taken to inculcate this doctrine. 2. General notions of Gods eſſence and power are not ſufficient to make ſinners know him, unleſſe they ſtudy to conſider him more diſtinctly, as he reveals himſelfe; Therefore it is not enough to ſay he is the Lord God of hoſts, but it is further declared who he is, and wherein that appears, it is he that toucheth the land &c. 3. Albeit the earth be all that carnal men deſire, and do reſt upon, when they may enjoy it; yet it is eaſie for God to make the earth feele his power, when men will not tremble; and to make it uncomfortable and full of ſorrow to them, and drive them from off the face thereof with deluges of troubles: for, it is he who toucheth the land, and it ſhall melt, and all that dwell therein ſhall mourn, and it ſhall riſe up wholly like a flood &c. 4. Gods power and dominion is univerſal, in heaven and earth, in ſea and dry land, ſo that there is no eſcaping of him: And the glory of his power doth ſhine and may be read in the creating of the glorious heavens, and ordering of the ſeveral regions of the aire, and all that is in them; in eſtabliſhing of the earth and ſeas, and in having ſo many armies at his command, ready to execute his command againſt his enemies; All this is held forth in this deſcription of God, as it is before explained, it is he that buildeth his ſtories in the heavens, and and hath founded his troup in the earth. And theſe viſible and ordinary evidences of Gods power are ſo much inſiſted on, partly, to ſhew how much of him doth ſhine in theſe, though they be little obſerved by moſt for that end; partly, to ſhew how much of him ſpiritual mindes will ſee in theſe things, having ſo broad a book open wherever they turn them: But chiefly to ſhew how ſtupide this people was now become, that they did not take up the dreadfulneſſe of God, as he revealed himſelfe in his word to his Church; but they muſt be led out to ſtudy him in theſe things whereby he reveals himſelfe to all the world, as well as to them. 5. Gods power over the waters, to call them out of the ſea, and pour them out on the earth, may alſo ſerve to affright impenitent ſinners, when they conſider how he can raiſe up and bring about their calamities in a ſtrange and inſenſible way; as vapours are inſenſibly drawn out of the ſea, and gathered in clouds above our heads and then poured down; And when they conſider how he can and will alter the courſe of nature, and overturn what ſeemeth moſt eſtabliſhed, before they want a ſcourge; as when he cauſeth the ſea tranſgreſſe the bounds ſet unto it, and overflow the earth; Therefore alſo is this inſtance made uſe of, He calleth for the waters of the ſea, and poureth them out upon the face of the earth. 6. God is then rightly ſeen and acknowledged in his workings, when he is taken up to be Jehovah, who is of himſelfe, and from whom is the beginning and continuance of the being of all the creatures; and therefore to be adored and obeyed by all; Therefore is it ſubjoined to all this, Jehovah is his Name.
Verſe 7. Are ye not as children of the Ethiopians unto me, O children of Iſrael, ſaith the Lord? have not I brought up Iſrael out of the land of Egypt? and the Philiſtines from Caphtor, and the Syrians from Kir.
A further confirmation of this ſentence is taken from their ſinfulneſſe, and ill deſervings. For, whereas they might object againſt this ſad ſentence, that they were come of religious and holy Progenitours, and were adopted to be his peculiar people; He declareth not onelyonly that he did that freely, but that their carriage was more like the Ethiopians, then the children of Abraham, or Iſraelites; and therefore he would deale with them as ſuch. And whereas they might reply, that he had proven a peculiar intereſt in them, by delivering them from Egypt; He anſwers that the like external favour had been ſhewed to the Philiſtians and Syrians, and they needed no more boaſt of the one, then they of others the like, ſince their behaviour was no better then theirs. As for what is ſaid of the Philiſtines, that he brought them from Caphtor, we finde indeed that they and the Caphtorims were of one ſtock of people, Gen. 10.14. But it is not ſo clearely determined in Scripture how they were brought out from Caphtor, whether it was, that after the Caphtorims had captivated them in their country, the Lord had delivered them from thence by his providence, and brought them to the land they now poſſeſſed: Or whether they and theſe of Caphtor were incorporated in one people, and were delivered from ſome common ſlavery in their own country, and brought to the country they now dwelt in. Yet this laſt ſeemes to be more aggreeable to what is elſewhere recorded, as Deut. 2.23. where the Caphtorims are ſaid to have poſſeſſed the land of the Avims, even unto Azzah or Gaza. And Jer. 47.4. the Philiſtines are alſo called the remnant of the country of Caphtor. As for the other inſtance of bringing the Syrians, or Aramites (and not the Aſſyrians, as diverſe of our tranſlations read it) from Kir, we finde that they were to be carried captive to Kir about this time, or ſhortly after, chap. 1.5. 2. Kings 16.9. But it is not ſo ſafe to underſtand this paſſage here as a prediction of their future return from thence, ſpoken of as if it were already done. For the Prophet is convincing them by things already done, and it ſeemes rather to relate to ſome old ſtory, not mentioned elſewhere, of their deliverance from thence, and when the Aſſyrians ſubdued them, they ſent them back thither again, as run-awayes are returned to their old Maſters. Doct. 1. A ſinful peoples priviledges are turned by them into a great ſnare, whileas it hides from them the odiouſneſſe of their ſin, and the puniſhments they deſerve thereby; Therefore muſt this be refuted, and their condition pointed out in its native colours to them. 2. Whatever marks of favour God put upon a people, differencing them from others, yet they have no cauſe of boaſting thereof before him who gave it, and made the difference; for, are not ye as children of the Ethiopians unto me? may import ſo much, that before him they were nothing better of themſelves, but were all of them his creatures, and all alike unworthy and corrupt, till he of free grace made them to differ, and what they had, was all his own and of him. See Deut. 7.6, 7, 8. 3. Whatever priviledges be conferred upon a viſible Church, yet that will not hide their ſin and provocations, nor do they ſecure them againſt Gods diſpleaſure when they ſin, far leſſe do they afford them cauſe of boaſting; for, ſo much is further and more expesſly held forth here, are ye not as children of the Ethiopians unto me, (or I account of you as ſuch) O children of Iſrael, ſaith the Lord? See Joh. 8.44. 4. Not onelyonly will not priviledges hide a peoples ſin; but as a priviledged people may ſtrangly degenerate, ſo the Lord will account them as baſe as the baſeſt of the people, when they do ſo, and ſo much the baſer as they have ſinned againſt ſo great mercies, and being in ſuch a ſtate, as he advanced them unto: Therefore are they reſembled to and compared with, not every fort of people, but the Ethiopians (whether Arabians, or the Southerne Ethiopians, I will not determine) either becauſe the colour of that people points out Iſraels incorrigibelneſſe in ſin, Jer. 13.23. or rather becauſe theſe Nations were deſcended of curſed Cham, and were in themſelves barbarous and eminently naughty and wicked, as in ſome particulars is remarked of the Arabians, Jer. 3.2. 5. Albeit Gods mercy doth ſhine very eminently in the many outward deliverances granted to his Church; Yet as wicked Nations may get many outward common favours alſo: So the Church hath no more cauſe to boaſt and glory of the one, then they of the other, as an evidence of Gods favour toward her, when yet ſhe provokes God, and walks not anſwerable to theſe mercies, but reſts upon them, not thirſting after the ſpiritual mercies offered unto her: Therefore is their glorious deliverance from Egypt, compared with what the Philiſtines and Syrians had received, becauſe that albeit this elſewhere be inculcate as a ſpecial mercy; Yet ſinning Iſrael making no uſe thereof, had no more cauſe to expect favour in that condition, becauſe of that mercy, then other Nations might build upon the common favours that were beſtowed on them: And becauſe that mercy was notable and ſingular in ſo far as it pointed at their ſpiritual deliverance through Chriſt; and therefore it was but an outward ſhell and common favour, when they ſought not after this. 6. Albeit ſecure ſinners lull themſelves aſleep upon their priviledges, and the outward proofes of love they receive; yet their own conſciences can tell them that it cannot be a ſound ſleep, and that no priviledges of a viſible Church can be a ſhelter for ſin, nor former favours ſecure them for the future; Therefore is all this put to their own conſciences by theſe queſtions, as frequently before.
Verſe 8. Behold, the eyes of the Lord God are upon the ſinful kingdom, and I will deſtroy it from off the face of the earth, ſaying that I will not utterly deſtroy the houſe of Jacob, ſaith the Lord.
Hitherto Amos hath in this Prophecy onelyonly denounced hard things againſt this incorrigible people, ſaving that ſometime he hath made ſome gracious offers, if they would repent, and conſidering that there was no hope of that, did return to threaten again. Now in the cloſe of the prophecy, all this doctrine is ſweetened with a twofold comfortable promiſe. In the firſt whereof, theſe hard tidings are corrected with a promiſe of moderation and preſerving a remnant under theſe calamities, till better dayes ſhould come under the Goſpel, which is the ſumme of the ſecond promiſe. The firſt promiſe is propounded in this v. That though he have an eye upon their wayes, and do purpoſe for their ſin to deſtroy the profane body of the people, and to make them ceaſe from being a Nation; Yet he will not utterly deſtroy all the people, but preſerve ſome, becauſe of the Covenant, and becauſe of the elect of them, and of their poſterity who were to ſpring of them. Whence learn, 1. A people confederate with God may come to that height in ſin, as to be juſtly accounted a ſinful kingdom, not onelyonly becauſe of the corruption of Rulers in it, but becauſe of the general overſpreading of impiety and wickedneſſe; Therefore it gets the name of the ſinful kingdome. 2. As God doth obſerve the wayes of all Nations, to puniſh them accordingly; ſo eſpecially he doth ſo toward his Church and people; and his obſervance of their debordings, and his ſtroaks upon them, will be eſpecially remarkable; for, ſaith he, Behold, (as a thing to be remarked) the eyes of the Lord are upon the ſinful kingdome, and I will deſtroy it. 3. The Lords confedrate people may ſo far miſcarry, as to provoke him to conſume them ſo as (beſide the general cutting off of particular perſons) they ſhall not have the face of a Nation upon the earth; for, of this Iſrael is a ſad inſtance, I will deſtroy it from off the face of the earth. 4. Even when God deals with his people in greateſt extremity, there is ſtill moderation toward them, and under ſaddeſt diſpenſations, they will meet with ſome proofe of love; for, this threatning hath an exception ſubjoyned. 5. As the Lords preſerving a remnant of his people under calamities, (even though they be ſcattered and afflicted, and the face of their Nation extinguiſhed) is a ſufficient reaſon why they ſhould not murmur, Lam. 3.22, 39. and being well emproven, may pretend much future good to them, how ſad ſoever their cauſe may be for preſent; So, in particular, the Lord will never utterly conſume his ancient people Iſrael, but doth preſerve a remnant of them, to witneſſe that their election ſtands faſt, notwithſtanding their long and ſad afflictions, ready to be manifeſted in glorious effects in due time; for, I will not utterly deſtroy the houſe of Jacob, faith the Lord.
Verſe 9. For lo, I will command, and I will ſift the houſe of Iſrael among all nations, like as corn is lifted in a ſieve, yet ſhall not the leaſt grain fall upon the earth.
This promiſe is further confirmed and illuſtrate from a ſimilitude, Wherein is declared, that as men when they ſift and winnow corne to put away the chaffe, will not loſe any of the good grain; So however their Kingdom was to ceaſe, and the people to be ſcattered into captivity, and toſſed with wandering, yet he will not loſe his elect, and a remnant. The meaning of this is not that in diſpenſing theſe calamlties, he would put a viſible difference betwixt the elect and reprobate; for as no doubt many elect ones periſh by the ſword in their own land, as well as others, ſo the elect who went into captivity with the reſt were toſſed as well as they, as the ſimilitude holds forth. But the meaning is, that he will ſo by his providence order their ſcattering, as none of his elect ſhall periſh eternally, and ſo as he will not loſe a remnant of that people, out of whom his elect are to ſpring in due time, and whom he will make as good grain, to grow up to a fair harveſt, and become a glorious Church to him. Doct. 1. Captivity and ſcattering and wandering among ſtrange Nations, is a ſad and ſharp trial, wherewith they may be exerciſed who eſcape the fury of an enemies ſword; for, ſuch is their trial here, I will ſift the houſe of Iſrael among all Nations. 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and ſcattering of his ſinful people, And it ſhould not paſſe without an eſpecial remark, that he proſecutes his controverſie ſo, and that he makes all meanes ſo effectual for driveing them from their enjoyments into exile, and for their diſquiet and toſſing in it; Therefore ſaith he, Lo, I will command, and I will ſift, &c. 3. Such ſad lots as theſe coming upon the Lords people, are for ſifting of them: Thereby the Lord doth narrowly try, and bring out what droſſe and chaffe, and what ſoundneſſe and ſincerity is in every mans boſome, Luk. 22.31. and thereby alſo he lets out the winde of his diſpleaſure upon the light and empty chaffe of wicked men, that abound among his people in the day of their proſperity; and doth refine and purge his people, and fit them for, and give them eſpecial proofes of his favour and love: Therefore, ſaith he, I will ſift the houſe of Iſrael, like as corne is ſifted in a ſieve. 4. Albeit theſe who are elect, yea and actually converted, may go into captivity with others, that ſo the unconverted may be drawen thereby, as by other meanes, to ſeek him, and the converted may be ſifted and purged from droſſe; Yet God by none of his diſpenſations will loſe any even the meaneſt of them who are his elect, or of them who have really turned to him; for, yet ſhall not the leaſt grain fall upon the earth, or be loſt and periſh. The word in the Original, is a ſtone, and it may be the good grain gets this name from its weight, in oppoſition to the light chaffe. 5. The reaſon why the Lord will not ſuffer all Iſrael to be loſt in their diſperſion, is becauſe (whatever they were at their rejection, or be for preſent, yet) he hath many precious elect ones and heirs of glory to come out of their loins, and becauſe he will reſerve a ſeed of a glorious Church of that Nation: And this is the look we ſhould take of their ſubſiſtence under their deſolate condition, and notwithſtanding their long continued in blindneſſe and ignorance; for, ſo much alſo is imported here, as is before explained. 6. God is ſufficient to ſecure intended mercies unto his people, and to performe his promiſes, in times of ſaddeſt ſhaking; for, he undertakes this for Iſrael, that hnwever he ſift and ſhake them, yet certainly he wil not loſe ſo much as the leaſt grain.
10. All the ſinners of my people ſhall die by the ſword, which ſay, The evil ſhall not overtake nor prevent us.
This promiſe is yet further confirmed and illuſtrate, by ſhewing on the contrary who it is he will not ſpare, even wicked ſinners who will not truſt the word, nor be affraied of threatnings, who therefore ſhall die by the ſword, and this ſhall refute their folly. Whence learn, 1. Whatever be the Lords kinde dealing, or purpoſes of good toward his own in trouble; Yet impenitent ſinners ought to dream of no exemption, but that they ſhall pay for it with the firſt, and that all and every one of them: Therefore is this ſubjoyned to guard the promiſe, All the ſinners of my people ſhall die by the ſword. And by dying by the ſword, we may either underſtand in general, that they may expect to be cut off either by that or ſome other violent death, ſooner or later, or he would have them thinking of being cut off at home in their own land with the firſt, as being the thing they deſerved, though he ſpared ſome of them longer. 2. A viſible intereſt in God, and mens pretending much unto it, and leaning upon it, while they go on in ſin, will produce nothing elſe but that it ſhall be a preſſing reaſon why God will take order with them eſpecially; Therefore is it put in the ſentence, that they are the ſinners of my people. 3. It is the great and crying ſin of men within the viſible Church, that they are ſo deluded with conceit, or ſo beſotted and blinded with Atheiſme and cuſtome in ſin, that they will not believe Gods word, nor fear when he threatens: Therefore doth he declare who theſe eminent ſinners are whom he will cut off with the firſt, they ſay the evil ſhall not overtake nor prevent us, or ſurprize us, that is, either it ſhall never reach us nor we meet with it, or if it do, we ſhall do well enough, and be prepared to abide it. 4. Albeit ſuch Atheiſts and preſumptuous ſinners think themſelves ſafe enough, that they can ſo proudly boaſt, as if all were well enough, if they beleeve not, or fear not any evill; Yet ſuch a diſpoſition is ſo far from holding off a plague, that it ſpeaks them ripe for it, and neare to deſtruction: And God will prove them lyers by his judgements, who will not beleeve his word, but cry up their own deluſions and preſumptuous dreams againſt the verdict thereof; for, this is their refutation, ſuch ſhall die by the ſword, See Ezek. 9.9, 10. Iſa. 28.15, 17, 18.
Verſe 11. In that day will I raiſe up the tabernacle of David that is fallen, and cloſe up the breaches thereof, and I will raiſe up his ruins, and I will build it as in the daies of old.
In the ſecond place, he ſweetens theſe threatnings, and comforts the Godly among them, with the promiſe of reſtoring and raiſing up the Kingdome of Chriſt under the Goſpel. This began to be accompliſhed when Chriſt began to preach, and afterward his Apoſtles, and is daily accompliſhing in Chriſts enlarging of his Church; But there will be yet a more full accompliſhment thereof in the time of the converſion and recollection of Iſrael, of which mention is made, v. 14.15.
This great promiſe contains ſeveral branches or particular promiſes; And firſt, whereas the houſe of David, and the Church (whereof Davids houſe and Tabernacle was a type, Iſa. 16.5.) was ſore broken ſince the rent of the ten tribes, and was yet to be further ruined by the captivity of Iſrael and Judah, and the miſeries Judah endured after their return; The Lord promiſeth, that in Chriſt (the true heir of David) and under the Goſpel, the Church ſhall be reſtored and repaired, and become glorious, as of old the ſtate of Iſrael was under David and Solomon. This is accompliſhed and verified in the Goſpel-Church in general, and will be accompliſhed to the old Church of Iſrael in particular. Doct. 1. Great deſolations may, in Gods providence and juſtice, come upon what is moſt glorous on earth, and even upon glorious Churches; for, the tabernacle of David, his family and houſe, and the Church typified thereby, is fallen, and hath breaches and ruines. It is called the Tabernacle of David, rather then his houſe or kingdome, either becauſe it became firſt to be but a Tabernacle, by the defection of the ten Tribes; and yet albeit it was ſo low, God would humble it with further ruine. Or it points out that Davids family was but an obſcure Tabernacle till God raiſed it; and ſo it ſheweth, that Gods glorious appearing in the raiſing up thereof, would not hinder him to make it fall, when he was provoked. 2. Albeit the Lords breaking and ruining of his Church and people, be the juſt fruit of their ſin, and a ſad lot for preſent; yet the Lord thereby is but making way for their raiſing up again. This will ſtill hold true of his Church in general, however he diſpoſe of particular Churches, which he is provoked to deſtroy: And it will be made good to his Church of Iſrael, I will raiſe up the tabernacle of David that is fallen, and cloſe up the breaches thereof, and I will raiſe up his ruines. The expreſſions are borrowed from mens repairing of a ruined houſe. 3. Chriſt is the repairer of his Churches ruines, and every loſſe is richly compenſed that is made up in him, and in things of the Goſpel; for, it is in that day of the Goſpel, and in and by Chriſt, that the Lord will do this, as is further cleared, Act. 15.16, 17. 4. The ſpiritual glory of the Goſpel-Church doth parallel any glorious eſtate of Iſrael of old; and the Church of Iſrael will be again advanced to as much glory (at leaſt ſpiritual) as ever they enjoyed; for, I will build it as in the dayes of old.
Verſe 12. That they may poſſeſs the remnant of Edom, and of all the heathen, which are called by my Name, ſaith the Lord that doth this.
The ſecond promiſe (which expounds in part the glory of his Church) is the enlargement of the bounds of the Church, by taking in Gentiles as well as Jewes into the fellowſhip thereof, who by profeſſing the name of God ſhall beare the badge of being his people. This indeed began to be accompliſhed when the Gentiles were brought in with the remnant of the Jewes, and filled the roome of theſe who were blinded and hardened; And ſo James expounds it, Acts 15.16, 17. But a more full accompliſhment is to be when Iſrael being converted, ſhall bring in many Nations, and even ſome of their ſubdued enemies (called h…re Edom, who of old was one of the worſt) with them. As for the difference betwixt the words of this text, and James citation of them, (who in ſomewhat differs not onelyonly from the Original text here, but even from the Greek Interpreters) we need not labour curiouſly in reconciling thereof. For, 1. Albeit this text be the chiefe place pointed at by James, yet ſince he cites not one Prophet, but the Prophets, Act. 15.15. it is ſufficient that what he ſaith doth accord with what is generally held out in the Prophets, albeit all of it be not found here. 2. Though this were the onelyonly text cited by him, yet the general ſcope of both places agrees in one, which is to prove that the glory of the Goſpel-Church conſiſts in the acceſſion of other Nations, beſide the Jewes, unto it. And this was ſufficient to James preſent purpoſe, and to confirme his opinion in the Council, albeit his citation, or the tranſlation which he followed, do differ from the Hebrew in ſome particulars of leſſe importance. 3. Though there be ſome other differences, yet not onelyonly are both readings to be acknowledged by us as true, being uſed by the pen-men of the Spirit of God; But both come to one ſenſe and purpoſe, which is the thing that is ofttimes looked to in citations in the New Teſtament, rather then the words. For, whereas Amos hath it that they may poſſeſſe the remnant &c. (or, as ſome read it, that the remnant may poſſeſſe, to wit, the Tabernacle of David, ſpoken of in the former v.) and James hath it, that the reſidue might ſeek after the Lord, the ſenſe is the ſame, in regard that they who embracing Iſraels Covenant, are, ſo to ſay, poſſeſſed by Iſrael as a purchaſe, and they who enjoy the priviledges of the Church, and God in it, muſt be ſeekers of God that they may poſſeſſe, and be kept in poſſeſſion. And whereas Amos hath it, the remnant of Edom, beſide that general of the heathen, that he may point in particular, at the converſion of enemies, yet James doth not unfitly tranſlate it, the reſidue of men, not onelyonly becauſe the Jewes did uſually by the name of Edom (the other ſon of Iſaac) point out the generality of mankinde without the Church, and who were not of the race of Iſrael, but enemies thereunto, and ſo the following words, all the Gentiles, are but an explication of that; but becauſe the text in Amos doth certainly points out that a remnant of other men then of the Jewes, ſhould be brought in to the Church, which James expreſſeth, leaving that particular conſideration of Edom, as nothing to his preſent purpoſe. Doct. 1. The calling and inbringing of the Gentiles is an eſpecial glory of the Goſpel-Church: and it will be the honour of Iſrael, that when they are converted, many Gentiles ſhall be brought in and joine with them; for, this is the end of raiſing up the Tabernacle of David, and the glory thereof, that they may poſſeſſe the remnant of Edom, and of all the heathen. 2. As under the Goſpel all Nations have acceſſe unto the Church, and to Chriſt in it: So in particular, it is a great mercy that even moſt bitter enemies may and will be brought in, eſpecially after the converſion of Iſrael; Therefore, beſide all the heathen, in general, Edom, who was Iſraels moſt bitter enemy (whereby we muſt underſtand others of the ſame kinde) is particularly named in this promiſe. 3. As they are but ſtill a remnant who ſeek God in ſincerity; ſo it is no ſtrange thing to ſee a great deſtruction of Nations and enemies, before they will come in to God; for, this cauſe are they called the remnant of Edom, and of all the heathen, not onelyonly becauſe it was but remnants of them who came in at firſt, and who then, and afterward when more profeſſed the Goſpel, did ſincerely turn to God; but eſpecially becauſe after the converſion of Iſrael, many of the Nations will oppoſe them, and they will be broken and puniſhed by God, and then the remnant of them, and others ſhall be converted. 4. As all who are true converts, and embrace Chriſt, do embrace and ſhare in Iſraels Covenant made with Abraham and his ſeed; So Iſrael after their converſion, will be a very eminent and notable Church, whom many Nations ſhall honour, and to whom they ſhall joine themſelves: In both theſe reſpects it is true, that they (or Iſrael, or the old Tabernacle of David) ſhall poſſeſſe the remnant of Edom; for, all who are converted, are ingraffed into the ſame ſtock, and entered into the ſame Covenant with the Jewes, and ſo are a new acceſſion unto them; and Iſrael being converted, will bring in a great conqueſt and purchaſe to the Lord, of theſe who ſhall be revived and quickened at their appearing on the ſtage, and who ſhall much honour the Church of Iſrael. 5. As all who are brought in to the Goſpel, are bound to make publick profeſſion of the name of God and Chriſt, and inrol themſelves as his confederates and followers; So it is the great honour of a people, that they beare this badge and livery, and have a viſible right ſo to do: And this viſible right and profeſſion doth warrant them to ſeek unto God (as it is Act. 15.17.) and gives them right to Church fellowſhip; for, it is they which are called by my name, or, upon whom my name is called, whom Iſrael ſhall poſſeſſe, and who ſhall poſſeſſe the Tabernacle of David, as Church-members. 6. As all this muſt be Gods work to bring it about, ſo his word is ſufficient ground of aſſurance, whereupon we may expect it, and his doing of it ſhould put an end to all controverſies about it, as in all other things, his working is to be ſubmitted unto; Therefore is all ſealed thus, ſaith the Lord who doth this, whereby he not onelyonly gives his word and undertakes to effectuate it; but he owns the work of advancing the Gentiles, to ſilence all the quarrelling of the Jewes againſt it.
Verſe 13. Behold, the daies come, ſaith the Lord, that the plowman ſhall overtake the reaper, and the treader of grapes him that ſoweth ſeed, and the mountains ſhall drop ſweet wine, and all the hils ſhall melt.
This third promiſe may be underſtood figurativly of many ſpiritual bleſſings pointed out under theſe expreſſions; But it is more cleare to underſtand it literally, as Joel 3.18. of great abundance of plenty, which as ſometime he hath beſtowed upon his Church, ſo he will give a ſpecial proofe of his care in this particular to converted Iſrael. The promiſe holds out the old bleſſing upon the land promiſed to Iſrael, Lev. 26.4, 5. Wherein he promiſeth that the land ſhall be ſo fertile, that when they have ſcarce done with plowing, harveſt ſhall come, and then ſeed-time ſhall immediatly follow upon the vintage, ſo that they ſhall be kept very throng with plowing, ſowing and harveſt, in a manner all at once; And that they ſhould have abundance of wine, and the very hils ſhould as it were, melt down in bleſſings upon them. Whence learn, 1. Whatever be the quarrellings of the Lords people about their outward condition; Yet all that they uſually miſſe, and much more, is in Gods hand to give them, if they would ſeek better things in the firſt place, and if they would not be the worſe for receiving them; So much doth this ample promiſe import. 2. The Lord alſo can, when he ſeeth it meet, fit a people for enjoying theſe outward mercies, without abuſing of them; for, this promiſe imports that Iſrael may get them in mercy, and uſe them ſo, at leaſt for a time. For otherwiſe other Scriptures tell us, that at laſt after their converſion, ſecurity will be one of the laſt and great evils of the Church. 3. Whatever be the ordinary miſtakes of men about piety, yet it is great errour to think that piety is loſſe, and God will have this errour refuted; for, this promiſe imports, that as the Lord hath ſometimes formerly proven that piety is profitable for all things, by ſome Sun-blenks of proſperity; So he will make Iſrael a notable proofe thereof.
Verſe 14. And I will bring again the captivity of my people of Iſrael: and they ſhall build the waſte cities, and inhabit them, and they ſhall plant vineyards, and drink the wine thereof: they ſhall alſo make gardens, and eat the fruit of them.
15. And I will plant them upon their land, and they ſhall no more be pulled up out of their land which I have given them, ſaith the Lord thy God.
The fourth and laſt promiſe doth more expresſly relate to Iſrael, wherein is declared, that however they were driven into captivity and ſcattered for ſin; Yet the Lord will gather them again and reſtore them, to build up the redeſolations, and enjoy the fruit of their labours, And he paſſeth his word, and giveth the Covenant in pledge, that there ſhall be no other captivity of that Nation, to follow after that. So that it cannot be underſtood of Judah, and their captivity in Babylon, after which there followed another captivity; Nor can it well be taken onelyonly ſpiritually, ſeeing ſo expreſſe mention is made of their waſte cities, and of the land which he hath given them. Doct. 1. Iſrael will not be loſt, nor miſſe to ſhare in Goſpel promiſes and priviledges, notwithſtanding their ſin and ſcattering for ſin; for, I will bring again the captivity of Iſrael. 2: Outward mercies are ſweet, eſpecially in ſo far as they are publick evidences of a peoples intereſt in God, as they are to the godly and his confederate people; for, this ſweetens the mercy, that they get it as my people of Iſrael. 3. When a people are brought in to Chriſt, and he begins to ſhine upon them, they may expect that he will repair and make up their deſolations and wants; for, they ſhall build the waſte cities, and inhabit them. 4. As it is juſt with God to diſappoint impenitent ſinners of all their labours and expectations; So a penitent people may expect Gods bleſſing upon their labours, and to reap the fruits thereof; for, of this Iſrael is an inſtance, they ſhall plant vineyards, and drink the wine thereof; they ſhall alſo make gardens, and eat the fruit thereof. 5. God can not onelyonly reſtore his people, but eſtabliſh them in their outward condition, when he pleaſeth; And in particular, the ſtate of Iſrael after their converſion, will be ſettled and not interrupted with ſuch ſhakings as formerly; for, I will plant them upon their land, and they ſhall no more be pulled up out of their land which I have given them. 6. Gods faithfulneſſe in his promiſe, and his conſtancy in keeping Covenant with his people, may and ſhould aſſure them of the certainty of what ſeemeth moſt impoſſible and incredible; Therefore doth he ſeal all with this ſubſcription, ſaith the Lord thy God. Where Jehovahs ſaying it, is ſufficient to aſſure them he will do it, Num. 23.19. And his deſigning himſelfe, thy God, doth not onelyonly aſſure them that the Covenant ſhould not be made utterly void, notwithſtanding their long rejection; But that as his being Abrahams God, proveth there ſhall be a reſurrection, and that even Abrahams duſt ſhall not be loſt, Math. 22.32. So his intereſt in them will in due time, raiſe them out of their graves, and quicken theſe dry bones, that they may enjoy the performance of all theſe precious promiſes. To him be glory in the Church, by Chriſt Jeſus, throughout all Ages, World without end, AMEN.
FINIS.
Newly printed by Ralph Smith.
A Choice and ſpirituall Treatiſe of Goſpel-promiſes. By Dr. Spurſtow. Alſo,
A Treatiſe of Chriſtian Armour: or, the Saints war againſt the Devil. By Mr. William Gurnall of Lavenham in Suffolk.
End of the text · George Hutcheson, Exposition of the 12 Small Prophets (1655)