Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 1
CHAP. I.
IN this Chap. we have, 1. The Inſcription of the whole Prophecy, ver. 1.2. A typicall accuſation of Iſrael for their Idolatry, v. 2, 3. 3. A prediction of ſeveral degrees of calamities to come upon them, under the type of three children brought forth to the Prophet: By the firſt whereof is intimated, the judgement to come on Jehu's poſterity, and on the Kingdome thereby, v 3, 4, 5. By the ſecond is ſignified a further ſtroke upon them, in their begun captivity by the Aſſyrians, v. 6. In oppoſition to which, there is a promiſe of mercy and deliverance to Judah, v. 7. And by the type of the third childe, is held forth their utter rejection in their finall captivity, v. 8, 9. 4. We have ſubjoyned unto theſe threatenings, ſome Goſpel-promiſes of the increaſe of the Iſrael of God, v. 10. and of the recollections of Judah and Iſrael, under Chriſt their Head, v. 11.
Verſ. 1. NHe word of the LORD that came unto Hoſea the ſon of Beeri, in the dayes of Ʋzziah, Jotham, Ahaz and Hezekiah, Kings of Judah, and in the dayes of Jeroboam the ſon of Joaſh King of Iſrael.
THe Inſcription of the Prophecy holds forth, 1. The Penman of this Doctrine, deſcribed from his own and his Fathers Name, concerning whom, ſince we read no more, it were needleſſe curioſity to dip further in it, ſeeing that is not the great buſineſſe to be here looked to. 2. The Divine authority of this Doctrine, and his calling to publiſh it. 3. The time of his Miniſtery, which is reckoned by the reignes of the Kings of Judah in that time, though he preached unto Iſrael; becauſe (as would appear,) the fearful miſcarriages of moſt of theſe Kings, and the confuſions occaſioned thereby, rendered them unworthy of being taken notice of by God. Only Jeroboam the ſecond, one of Jehu's race, is mentioned, partly to ſhew that he did not begin to Propheſy toward the end of Uzziah's reigne, but even in Jeroboams time, who began his reigne before Uzziah, (or Azariah,) 2 Kings 14.23. and 15.1. and ended it a good while before him, 2 Kings 15.8. and ſo it intimates that he Propheſied long, and continuing in the dayes of Hezekiah, it is likely that he ſaw the captivity of Iſrael, which was in the ſixth year of Hezekiah, 2 Kings. 18.10. partly, this is marked, to ſhew that Hoſea began thus to Propheſy, not when the declining condition of affaires under the ſucceeding Kings, might repreſent to any theſe ſad things which he foretold, but when Iſrael was in a moſt flouriſhing condition, as it was under this King, 2 Kings 14.23, 25. From this Inſcription, Learn, 1. Whoever be the inſtrument that carrieth the Lords meſſage, it is ſtill our duty to ſtudy the Divine Authority of his Word and Meſſages ſent by them, that ſo we may know whereon to lane; that we may be attentive, conſidering we have to do with God, and not with men and vain terrours from them; and that it may take the envy of any hard Meſſage from off inſtruments, as flowing no way from their humors, or deſire to diſturbe the common tranquillity: For theſe cauſes is the Divine Authority of this Prophecy in particular aſſerted it is, The word of the Lord to Hoſea, the ſon of Beeri. See 2 Pet. 1.20, 21. 2. As it is the duty of the Lords faithful ſervants, to preach only Gods Word to his people; ſo for performing of this, it is required, not only that they have abilities and endowments, but authority and a calling alſo, which may aſſure them of aſſiſtance and ſucceſſe in ſome meaſure, and of ſupport under any difficulties they meet with; Therefore it is called, The word of the Lord that came unto Hoſea; The Lords Word came unto him to call him to the Office, and being called, he received the enſuing Meſſages by Inſpiration, and extraordinary Revelation, and theſe only be recordeth and publiſheth. 3. Such is the goodneſſe and long-ſuffering of God, as not to give up with his ſinful people at firſt, but he will purſue them with meſſages from himſelf, even for a long time, and till their caſe prove irrecoverable; For, ſo much doth he manifeſt by continuing Hoſea in his Miniſtery for ſo long a time, notwithſtanding their Apoſtaſy, The word of the Lord came unto Hoſea, in the dayes of Uzziah, Jotham, Ahaz, and Hozekiah, &c. See 2 Chron. 36.14, 15, 16. 4. It may be the lot of the Lords faithful ſervants, that when they have ſpent their time and ſtrength, for a long time among a people, yet they become worſe, and go to ruine; For, notwithſtanding Hoſeas paines for ſo long a time, yet Iſrael was not converted, but ſent into captivity, as his own Doctrine, and the Hiſtory of theſe times bear witneſſe. See Iſa. 49.4. 5. It is the commendation of th… Lords faithful ſervants, that as length of time doth not make them weary of their hard toile, and apparently fruitleſſe labours; ſo in varierie of times and changes, they remaine the ſame: For, notwithſtanding the many revolutions in the time of Hoſeas Miniſtery, yet he bears out in his calling, and is uniforme in his Doctrine. 6. As the Lord may have ſad ſtrokes coming on a people, when they are in the height of proſperity, and have overcome all their outward enemies; So, however wicked people do abuſe their proſperity, and turne it into a ſnare for themſelves, yet ſpiritual obſervers will not be blinded therewith, but will ſee ſad wrath under all of it, ready to break forth: For, this meſſage containing ſad threatenings, came in the dayes of Jeroboam, the ſon of Joaſh, King of Iſrael; when Iſrael was flouriſhing, and then the Prophet ſaw it. 7. It is in ſpecial commendation of faithfull Miniſters, when the proſperity of an impenitent people doth not tempt them to Propheſy ſmooth things, but they denounce wrath moſt ſtoutly againſt a people liable to it, when the Lords diſpenſations ſeem to promiſe the contrary: Therefore in the dayes of Jeroboam, when all ſeemed to go well, and when therefore faithful Prophets could hardly be ſuffered, Amos 7.10, 12. even then doth he ſo freely plead the Lords controverſie▪
Ver. 2. The beginning of the word of the LORD by Hoſea: And the LORD ſaid to Hoſea, Go, take unto thee a wife of whoredomes, and children of whoredomes: for the land hath committed great whoredome, departing from the LORD.
3. So he went and took Gomer the daughter of Diblaim, which conceived and bare him a ſon.
— Diblaim.]
The firſt Meſſage wherewith Hoſea is intruſted, (and the divine authority of which is in particular aſſerted,) is an accuſation of Iſrael for their ſpiritual whoredome, or idolatry, and violation of the Marriage-Covenant betwixt God and them, repreſented by the Prophets taking a wife of whoredomes; which however ſome underſtand literally, and that Hoſea did this, pretending to juſtifie it by Gods extraordinary command, who might warrant Iſrael to ſpoile the Egyptians, and Abraham to offer up his own Son; yet (beſide what difference may be conceived in the actions themſelves, between mens taking of reward and wages for their long and hard ſervice, and offering up to God what was his own, and this fact of a Prophet making himſelf the member of an harlot,) this would ſeem probable. 1. That the Prophet took not ſo long a time in preaching this one Sermon, as was requiſite for marrying a woman, and having three children by her, ſhe her ſelf giving them ſuck and weaning them, far leſſe that he ſhould take yet another, (as he is commanded Chap. 3.1.) either with her, or after her in ſo ſhort time, and ſhould multiplie ſuch ſtrange facts. 2. That in a time wherein the Prophets perſon and calling was already much in contempt, the Lord would not enjoyne him that as a duty, which might juſtly adde to it, as being not only ſpecially prohibited unto the Miniſters of holy things, Lev. 21.1, 7. but at the ſame time wherein Hoſea lived, was threatened as a curſe upon a falſe Prieſt, Amos 7.17. Therefore I rather underſtand it typically, that the Prophet is commanded under this type, to point out the great Idolatry of the land, and their defection thereby from God; and to declare that the Nation was ſuch to God, as if after he had taken a wife; ſhe had plaid the harlot; and particular perſons were ſuch, as if his wives children were children of whoredomes, that is, ſuſpected to be Baſtards, being borne of ſuch a mother, though going under his name; or given to whoredome in imitation of their mother. And accordingly the Prophets taking Gomer the daughter of Diblaim, is his preaching their caſe under ſuch a type, and the names here uſed, may either be taken properly for the name of a famous ſtrumpet in that time, daughter to ſuch a one, who might fitly reſemble Iſraels filthineſſe; or, they may be taken appellatively, the firſt word Gomer, ſignifying either perfection, or conſumption, and the ſecond Diblaim, being either the name of a great wilderneſſe, called Diblath, Ezek. 6.14. or ſignifying a cluſter, or cakes of figs, (as a word like this is tranſlated, 1 Chron. 12.40. 1 Sam 30.12.) which were uſed in Feaſts: Both theſe may very fitly point out the condition of Iſrael, whom God is now challenging, as being brought from an howling wilderneſſe and deſolate condition, and made perfect through his comlineſs, Ezek. 16.3,—14. but now becauſe of her ſenſuality, drawing her unto, and attending her Idolatry, was to be conſumed. Doctrine, 1. Such as would profit by the Word, will finde it not enough to acknowledge in general the authority thereof, unleſſe they have ſerious thoughts of it in receiving every particular meſſage, and particularly hard tydings; Therefore beſide the general inſcription, v. 1. we have the divine authority of this particular meſſage twice aſſerted, it is. The word of the Lord by Hoſea, or, in Hoſea, to wit, by divine inſpiration; And, The Lord ſaid it to Hoſea. 2. Whatever be the Lords tenderneſſe and meekneſſe, and his allowance that his ſervants deal ſo with ſuch as ſin through ignorance and infirmity, and are not hardened in their ſin; yet when a people are obſtinate and deſperate in ſinning, it is the Lords will they be handled ſharply, and peremptorily dealt with; For, this ſad challenge, is the firſt Meſſage put in Hoſeas mouth to this people; It is the beginning of the word of the Lord, or the firſt meſſage he got in commiſſion. 3. Albeit it ſhould be the care of Miniſters to gain the affections of people, that way may be made for their meſſage; yet they would guard, leſt in ſo doing, they blunt the edge of zeal, and quit their fai…hfulneſs and a good conſcience; but they would firſt and laſt declare their oppoſition to ſin: Therefore alſo is Hoſea commanded to begin thus, without any previous inſinuation to the prejudice of this duty. 4. Whatever groſſe iniquities may be in the viſible Church, and whatever Gods controverſie may be becauſe of them; yet the great ſin and cauſe of Gods controverſie is, when ſhe corrupts Religion, and eſpecially when ſhe makes Apoſtaſy unto Idolatry: Therefore doth the Lord begin with this, as the great challenge againſt Iſrael. 5. Idolatry, eſpecially in the Church, is ſpiritual whoredome, becauſe it ſtrikes at the marriage-tie and relation betwixt God and his people, and takes in another lover; and therefore is more hainous in the Church, then among Pagans; and becauſe it is an irreconcileable fault, as awaking jealouſie, which the Scripture calleth the rage of a man: Therefore is it called whoredome, and their ſinfulneſs is repreſented by a wife of whoredomes; See Exod. 20.4, 5. 6 As Idolatry is exceedingly aggreaged, by the conſideration of the partie whom Idolaters do deſert, who is the Lord Jehovah; and by their obligations unto him, by reaſon of many favours, being the land or the people, who were ſetled in that promiſed land by his eſpecial hand, and who enjoyed ſpecial dignities and priviledges in it, and by the gene above: flowing of this ſin, when it is not ſome few only, but the land, all of them, and the body of the Nation who fall in it: So whatever Idolaters may pretend of cleaving to God, together with their Idols, (as Jeroboam did, 1 Kings 12.28.) yet the Lord will look upon them as rejecters of him and his yoke, and ſuch as he wil have no communion with; Therefore, ſaith he, The land hath committed whoredome, departing from the Lord, or, whoredome from after the Lord, as in effect renouncing all ſubjection to him, and caſting him off, whatever they pretend; See 2 Cor. 6.15, 16. 7. It is the plague of God on a viſible Church, that when ſhe renounceth God and his Worſhip, ſhe is given up to be exceedingly groſſe in Idolatry, and corrupting the Worſhip of God, as not only the fruit of her inclination, but that Gods judicial upgiving of her may alſo be ſeen in it; Therefore is Iſrael reſembled to a wife of whoredomes, or a wife eminently and ſuperlatively whoriſh, as the Original forme of ſpeech imports; See 2 Chron. 33.9. Ezek. 16.46, 47, 48, 51, 52. 2 Theſſ. 2.10, 11. 8. Idolatry is alſo an intangling ſin, which when the Church once falleth into, ſhe is ſtill the more enamoured and taken with it, and goeth the more inceſſantly on, adding one degree of defection to another; to which ſhe is given up of God, as a puniſhment for her preſuming to debord in the leaſt; ſo much alſo are we taught in the challenge, The land hath committed great whoredome, or, in whoring hath gone a whoring, one ſtep hath drawn on another, as the Original imports. 9. A Church making defection from God unto Idolatry, doth bring great prejudice upon her children or particular members, either by drawing them into defection with her, or by making them ſhare in the ſad effects thereof: Therefore albeit an Idolatrous Church may bring forth children unto God, ſo long as he hath not given her a bill of divorce, Ezek. 16.20, 21. yet the ſtate of the particular members of the Church of Iſrael, is here repreſented under the type of children of whoredomes; partly, becauſe Idolatry was not only authorized and enjoyned by the repreſentatives of Church and State, but generally embraced by the people; and partly, becauſe when ſuch an iniquity overfloweth, it fareth the worſe with particular members for their ſake, and they do ſhare in the common plagues as children of whoredomes: Idolatry is a ſpeciall ſin, the ſad effects whereof may follow poſterity long, Exod. 20.5. 10. As a people do grow in ſin, or draw neerer judgement, they become the more ſtupid, and inſenſible of their ſin and danger; for this cauſe it is that Iſrael needs theſe types to inculcate this Doctrine. 11. Such as God employeth in carrying his minde to the Church, muſt deny themſelves and their intereſts, and be content to be exerciſed and diſpoſed of, as the Lord ſeeth may moſt contribute to make their Doctrine uſeful and effectual; Therefore muſt Hoſea apply unto himſelf this ignominious type, of taking a wife of whoredomes, even Gomer the daughter of Diblaim, if ſo be it might convince them. So Ezekiel muſt be content to loſe his beloved wife by a ſudden ſtroak, and to forbear mourning under it, if ſo be it might move the people to hear one Sermon, Ezek. 24.16, 17, &c.
Ver. 3. — Which conceived and bare him a Son.
Verſ. 4. And the LORD ſaid unto him, Call his name Jezreel: for yet a little while, and I will avenge the blood of Jezreel upon the houſe of John, and will cauſe to ceaſe the Kingdome of the houſe of Iſrael.
5. And it ſhall come to paſſe at that day, that I will break the bowe of Iſrael in the valley of Jezreel.
Followeth from the end of ver. 3. to v. 10. a prediction of the calamities that were to come upon them by degrees, till they ſhould ceaſe to be a Kingdome, a Nation, or a Church. This is typically held forth under the repreſentation of three children, brought forth to the Prophet by this wife of whoredomes; whereby is ſignified a threefold period of the ripening of their ſin, and a threefold degree of their ruine and deſtruction: And in this the type doth ſuite well, for as children are the fruit of Marriage, or of unlawful conjunction under cloak of an Husband, ſo their Idolatry and other ſins being ripe, did at laſt bring forth that ſad fruit.
The firſt ſon called Jezreel, did intimate ſins coming to an height under Jehu's poſterity; for which the Lord threatens ſhortly to call them to an accompt, and to take vengeance on Jehu's race for his bloodſhed committed on the houſe of Abab, 2 Kings 9, and 10th. Chap. as accordingly was accompliſhed on Zechariah, the ſon of this Jeroboam, who reigned but ſix moneths before he was ſlain by a conſpiracy, 2 Kings 15.8, 9, 10, 12. This ſtroak is amplified from ſome effects thereof, that by it not only Jehu's race ſhould be cut off, but the Kingdome ſhould ceaſe, or get ſuch a blow in their fall, and after it, as it ſhould never recover its former vigour till it were deſtroyed: And that their warlike power ſhould be broken, even in the very heart of their Countrey, and in the valley lying before Jezreel, which was one of the habitations of Ahab, 1 Kings 21.1. of which ſee Joſh. 17.16. Judg. 6.33. To all this prediction doth the childes name, Jezreel agree, as being to be puniſhed for the blood which was ſhed in Jezreel, as being a den of bloody robbers, as Ahab made Jezreel by killing Naboth; and being in ſtead of Iſrael, to become Jezreel, or ſcattered of the Lord, and broken by diviſions, as they were after that time till they were utterly ſcattered. Doct. 1. Whatever preſent fruits men may ſeem to reap by ſin, yet at laſt, being continued in, it will ripen to an height, and fit for ſtroakes; for this wife of whoredomes doth conceive and bea… a ſon, her whoredomes come to an height, and did draw down the ſad fruits thereof. 2. Notwithſtanding that ſinners in the Church do conceit of their priviledges; yet God will not only plague them, but make their ſin and judgement as conſpicuous, as if it were their very name; For, The Lord ſaid unto him, Call his name Jezreel, whereby is ſignified, that however they gloried in the name of Iſrael, yet the Lord ſhould make them become a Jezreel by manifeſting of their ſin, and by plagues for it. 3. Albeit Idolatry be the great ſin of the Church, and doth deſerve ſaddeſt judgements; yet the Lord uſeth to give up ſuch Apoſtates unto other groſſe wickedneſſes, to let them and the world ſee the fruit of their departing from God, and by all theſe ſinnes together to haſten the judgement: For, albeit the chief ſin and cauſe of Gods controverſie, be Idolatry, v. 2. yet for theſe cauſes, are they given up to murther and bloodſhed with it. 4. The Lord is ſo reſpective of man made after his Image, and of juſtice and equity among men, as the blood, even of theſe who are wicked, and deſerve deſtruction at Gods hand, will not be unrevenged on theſe who ſhed it unwarrantably, either for their way, or end in it; I will, ſaith he, avenge the blood, (or, bloods) of Jezreel, or the blood of Ahabs houſe, the Lords requiring whereof, gives ample ground of hope to expect the like of others, who ſuffer more innocently; See Gen. 9.6. Pſ. 9.12. He nameth it bloods, becauſe there were many ſlaughters, even of all Ahabs family, 2 King. 10.11. together with Ahaziah, 2 King. 9.27. and his brethren, 2 Kings 10.13, 14. And, the bloods of Jezreel, becauſe however ſome of theſe were ſlain in Samaria, and elſewhere, yet not only did the execution begin, or was moſt there, and was done elſewhere by Jehu's authority in Jezreel, but becauſe what was done there on Jehoram, and Jezebel, ſeemed to be moſt juſtifiable, becauſe of foregoing Prophecies, 2 Kings 9.25, 26, 36, 37. and yet the Lord will avenge it. 5. Men may not only be doing that which God in his Holy Providence will permit to ſucceed, but even that which is in it ſelf juſt, and materially Gods command, and yet be guilty before God, and juſtly puniſhed for it, when either they do not the Lords work ſincerely, but for their own baſe ends and intereſt, or when they do it not throughly, but only in ſo farre as may ſerve their own turne: For, albeit Jehu was anointed at Gods command, to execute his judgement on Ahabs houſe, 2 Kings 9.6, 7. yea, and temporally rewarded for it, 2 Kings 10.30. yet it is here accounted murther, to be avenged on his houſe, becauſe he did it not out of zeal for God, but to get a Kingdome to himſelf, and becauſe (which is an evidence of the former) he did only ſo much as might ſerve his ends, and eſtabliſh him in the Kingdome: For, though he executed Gods quarrel on Ahab and his houſe, and on Baals Prieſts and followers, yet he clave to the Idolatry of the calves for ſecuring his own intereſt, 2 Kings 10.31. and ſo proved himſelf more careful of his own affaires and ſetling, then of Religion. 6. Men may proſper a while in a courſe, againſt which the Lord hath a ſtanding quarrel, and will avenge it on their poſterity: For, ſaith the Lord, I will avenge the blood of Jezreel upon the houſe of Jehu, though himſelf and his next ſucceſſours were exempted for a time, which as it may be dreadful to men who proſper in an ill way, who may be made to rot above ground in plagues on their poſterity; So it may warne men not to follow the ſins of their predeceſſors, meerely becauſe they proſpered in their hand. 7. However ſinners may bleſſe themſelves; when judgements ſeem to be afar off; yet they will at laſt draw near, and any thing that is meaſured by time, will ſoon come about; For, notwithſtanding the promiſe given to Jehu and his poſterity for ſome generations, yet now it is, Yet a little while, and I will avenge the blood of Jezreel, &c. 8. As Kingdomes have their periods prefixed by God; ſo there may be ſo much anger againſt a Nation evidenced in the ſmiting even of their wicked Magiſtrates, and ſo great commotions in overturning of them, and confuſions following thereupon, as may not only be a preſage of the overthrow of a Kingdome, but will give it ſuch an irreparable ſtroak, and ſo break the power thereof, as it ſhall never recover, eſpecially continuing in the ſame ſins: Therefore is it ſubjoyned to this ſtroak on Jehu's houſe, And I will cauſe to ceaſe the Kingdome of the houſe of Iſrael, for though it endured a while after, yet this was a preſage of it, and they never recovered of that ſtroake, but were broken by confuſions and diſtractions, till the forreigne enemie came upon them, as is hinted at in the next verſe, and expreſſed more at length in their miſerable condition, 2 Kings 15. 9 As there is no power nor ſtrength of a Kingdom able to reſiſt God coming in anger: So the Lords breaking of a Kingdomes power, and exhauſting it totally, is a ſad evidence of his diſpleaſure, and preſage of further ruine; Therefore is it added as a part of the ſtroak, and the way how the Kingdome came to ceaſe, At that day I will break the bowe of Iſrael, under the bowe (much uſed among them, and whereof Jehu made ſpecial uſe, 2 Kings 9.24.) comprehending all warlike power: And that he will do this in the valley of Jezreel, that is, not ſo much by any battel there, (of which we read not elſewhere) as that they ſhould not be broken by any diſcomfiture on their borders, which the Kingdome might repaire again; but this decay ſhould reach the very heart of their Countrey, where their ſtrength and royall Cities were, and where they thought themſelves ſecure, and therefore were inſolent in oppreſſion and bloodſhed, and this expoſed them to the calamities which followed.
Verſ. 6. And ſhe conceived, again, and bare a daughter▪ and God ſaid unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the houſe of Iſrael: but I will utterly take them away.
The ſecond childe is a daughter, called Lo-ruhamah, or, not having obtained mercy; This type is made uſe of (as would appear) to point at that period of their ſins, ripening for the ſtroak of a begun captivity, by Tiglah-pileſer King of Aſſyria, of which ſee, 2 Kings 15.29. The Lord declareth that this time ſhould be a time of no mercy, (as the childes name ſignified,) becauſe he would not adde any more, (as he had done formerly, 2 Kings 14 25, 26, 27.) to manifeſt his mercy toward them in their affliction, but would make that captivity irrecoverable, and a preſage of the captivity of the whole Nation, which ſhortly followed, 2 Kings 17. and under which they are held to this day. Doct. 1. Whatever be the Lords prerogative of free-grace, in delivering when and whom he will; and whatever be his pitie toward his own, who cry to him under juſtly procured afflictions, yet ſuch as continue in ſin, after the Lord hath ſmitten them, may expect that their calamities will not expiate their ſin, but that God will purſue them with ſtroake upon ſtroak; Therefore albeit Iſrael was plagued and broken before, yet ſince they continued in their defection from the true worſhip of God, and from the houſe of David, this ripens to a new birth of judgement; She conceived again, and bare, &c. 2. It is a ſad judgement, when the Lord not only weakens a people outwardly, but takes away alſo manly ſpirits from them, and they became like women either for doing or ſuffering. So much may be imported by this type of a daughter; that the eſtate of the people after the former ſtroake, and at the coming on of this, was quite broken, and themſelves effeminate; ſo that they were content to take any tearmes of the Aſſyrians, who moleſted them, 2 Kings 15.19. (which is called a light affliction in reſpect of this that followed, Iſa. 9.1.) and did quietly ſtoop under ſo many murthering Kings, who did riſe every one upon the ruines of another. When men are in ſuch a temper, conſcience will readily be trampled on, through baſeneſſe. 3. It is a ſad ingredient of an afflicted condition, when Gods mercy and bowels of compaſſion are withheld from a people under it, when they have no aſſurance of a roome in his heart, and ſympathy, (which is a faire advantage,) nor any effects thereof manifeſted in moderating, or delivering from it: Therefore ſaith he, Call her name Lo-ruhamah: for I will no more have mercy upon the houſe of Iſrael. The ſadneſſe of this condition may be read in the Churches complaint, Iſa. 63.15. and in Gods promiſe to his children, Pſal. 89.30, 31, 32, 33, 34. 4. However the Lord do manifeſt much mercy toward a viſible Church, and ſhe be ready to preſume on that, yet abuſe of former mercy, may bring the exerciſe of mercy toward a viſible Church, to a period; For, ſaith the Lord, I will no more have mercy upon the houſe of Iſrael, or adde no more to have mercy, as of before; and the ſad evidence of this condition is, that their former rods had not been bleſſed, but their abuſe thereof by their continuance in ſin, had drawn forth this new rod, with this ſad note upon it. 5. Where the Lord denies his mercy under affliction, not only will that ſtroak prove irrecoverable, but it is an evidence of moe ſtrokes to come, till a people be conſumed; for, ſaith he, I will no more have mercy, but I will utterly take them away, that is, ſeeing I deny mercy, not only ſhall this captivity be without recovery, but moe of them, even the whole Nation, ſhall follow.
Verſ. 7. But I will have mercy upon the houſe of Judah, and will ſave them by the LORD their God, and will not ſave them by bowe, nor by ſword, nor by battel, by horſes, nor by horſemen.
This ſad condition of Iſrael is illuſtrate from the contrary condition of Judah, who adhered better unto the Covenant. Albeit Judah was both before and after this moleſted by Iſrael, Iſa. 7.1, &c. 2 King. 14.12, &c. and looked on as forlorne by them; yet the Lord promiſeth to manifeſt mercy unto them, and deliver them from their enemies, and that not by ordinary meanes and wayes, but by his own immediate hand, or by Chriſt, Dan. 9.17. and by vertue of the Covenant, Zech. 9.11. This was verified in their deliverance from Senacherib, when Iſrael was carried captive, and Judah was very low; and in their returne from the Babyloniſh captivity. Hoſea doth thus ſpeak favourably of Judah, whom their own Prophets dealt more roundly with, not only becauſe he was ſent chiefly to inſiſt on Iſraels condition, but becauſe Judah in his dayes had none of the worſt Kings, except Ahaz, and eſpecially an Hezekiah, to whoſe dayes this ſeems eſpecially to relate; and becauſe they were in many things better then Iſrael. as Hoſea 11.12. and were accordingly better, dealt with. Doct. 1. Albeit the Lord cut off a ſinfull people, pretending intereſt in him, yet will he not want a Church to whom he will be kinde, and whoſe priviledge ſhall be, to be the object of his mercy; for, at this time of calamity on Iſrael, I will have mercy upon the houſe of Judah, ſaith he, 2. It will be an aggravation of backſliders miſery to ſee others who waite on God, well dealt with, when they reap the fruit of their doings; Therefore is Judah's lot ſet in oppoſition to theirs, to imbitter their cup: I will no more have mercy upon the houſe of Iſrael; verſ 6. But I will have mercy upon the houſe of Judah, 3. Great mercy may be attending a people, who yet may be plunged in great difficulties; for, ſo was Judah after this promiſe, both by Syria and Iſrael, 2 Chron. 28.5, 6, &c. and by the Aſſyrians, 2 Kings 18.13. we muſt not meaſure Gods purpoſes of love by preſent croſſes, without which we could not take up his mercy well. 4. The mercy of God is a fountaine from whence deliverance will flow, according to the tenor of the Covenant, and the ſafety and deliverance of the Church is a thing out of queſtion, though ſhe oft-times fall in debate with God about the way and means of it; for, upon this, I will have mercy, it followeth, I will ſave them, and it is an abſolute promiſe, I will ſave them, though he will not take theſe wayes to do it, that the Church uſually looks moſt unto. 5. The Lord needs not creature-helps, nor is he ſo tied to meanes, as that he cannot work greateſt things without and above them; yea, he oft-times delights to act more immediately for his Church, and to take her as the forlorne into his own hand for, ſaith he, I will ſave them by the Lord their God, that is, (as is before explained) by his own hand, through Jeſus Chriſt, and by vertue of the Covenant; and thus he ſaves them, though he will not ſave them by bowe, &c. 6. The Lords laying aſide probable meanes and inſtruments in delivering his people, is for their double advantage; for not only are they certainly delivered, but their deliverance that way, doth aſſure them of their intereſt in God, through Chriſt by vertue of a Covenant ſtanding firme in the midſt of all their afflictions; for, the God by whom they are ſaved is then ſeen to be the Lord their God. 7. Albeit deliverance of the Lords Church from her troubles, be a ſweet mercy, and call for praiſe, whatever way the Lord be pleaſed to ſend it; and albeit the Lords people, having his calling, may by warre aſſert themſelves into freedome: yet it is a ſpecial mercy, when the Lord not only ſaves by his own hand, but without warre, and bloodſhed, not only becauſe he humbleth them ſo farre, and ſo advanceth their ſpiritual good; but becauſe warre, even when it brings ſafety, is a terrible lot, and in effect a ſcourge, and produceth ſuch diſtempers and effects, as may leave matter of humiliation in the midſt of greateſt deliverances; ſo much alſo may be gathered from this, that the Lord will not ſave them by bowe, nor by ſword, nor by battel, by horſes, nor by horſemen, that is, neither by military preparations nor actians, how promiſing ſoever, but by his own hand, anſwering the mournful prayers of his people, as in Hezekiah's dayes.
Verſ. 8. Now when ſhe had weaned Lo-ruhamah, ſhe conceived and bare a ſonne.
9. Then ſaid God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.
The laſt period of their ſinnes ripening for Gods judgements, is repreſented under the type of the third childe, called Lo-ammi, or, not my people; pointing at the time of their utter captivity by Shalmaneſor, 2 King. 17. whereby God made void the relation betwixt him and that people, ſcattering them among the Nations, and making them ceaſe from being his Church and people, to wit, as a Nation, for otherwiſe remnants of them did cleave to Judah; Whence learne, 1. Such is the long-ſuffering patience of God, eſpecially toward the viſible Church, that he is not only ſlow to anger, and to manifeſt the ſame by judgements; but even when he hath begun to ſtrike, he yet waits patiently to ſee what uſe they will make of preſent judgements, to prevent future and ſadder ſtroakes; and in particular, it is very long ere the Lord come to unchurch a people that have been in Covenant with him; So much are we taught in this type, that this ſtroak came not till the birth of the third childe, and that this childe was not conceived till after ſhe had weaned Lo-ruhamah, which took up a longer time, then if ſhe bad given it ſuck by another. 2. However the Lords long-ſuffering patience be great and admirable, yet it will not laſt alwayes toward a ſinfull people, eſpecially after he hath begun to plead with them, but will at laſt come to a ſad period: For, at laſt ſhe conceived and bare a ſon, typifying their utter rejection. 3. Albeit no limits ought to be ſet to the freedome and efficacy of the grace of God, who can and doth ſanctifie afflictions unto the Church, and make them a mean to turne her, and cauſe her cleave faſter to him: yet it doth alſo oft-times prove too true, that when the Lord begins to contend with her, ſhe proves ſo obſtinate in ſin, and ſo incorrigible and inceſſant in defection, that nothing ends it but her utter rejection, at leaſt for a time: For, ſuch was the iſſue of his former diſpenſations with Iſrael, as is to be ſeen till this day. 4. The capeſtone of all judgements upon a people, (and in which they will reſolve, if not made uſe of,) is their unchurching, and cutting off the relations betwixt God and them; For, this is the ſad and final ſtroak on Iſrael: Ye are not my people, and I will not be your God, or, not be yours, as it is in the Original, See the like forme of ſpeech, Ezek. 16.8. Thou becameſt mine, or my people. 5. Whatever may follow upon Gods ſmiting of a people in ſeverity, and their not making uſe thereof, yet his relation and intereſt in a people, is not alwayes to be meaſured by his ſeverity in ſtriking, or denying any expreſſion of his compaſſion and ſympathy under it; For, under the former ſtroakes they were Lo-ruhamah, and yet came not to be Lo-ammi, till this ſtroak. See Iſa. 63.15, 16. 6. When ever the Lord gives up with a people as to being their God, he will make it appear that the breach began on their ſide, and that they firſt voluntarily rejected him, and chooſed that ſtate and condition ſinfully, to which, and the effects thereof, he gives them up judicially: So much doth the order of this ſentence import, ye are not my people, and therefore it is reaſon he ſubjoyne, I will not be your God. 7. A people may ſeem to be on the recovering hand for outward ſtrength, yea and poſſibly ſeem not to be ſo ill as formerly, when their utter captivity is even at hand: So much ſeemeth to be repreſented to us, in that the type of this laſt ſtroak is a ſon, (whereas in the former it was a daughter,) pointing at their condition about the time of their captivity; partly, in that they recovered ſome little ſtrength, making them attempt to free themſelves of the Aſſyrian yoke, 2 Kings 17.4. Hereby teaching how little cauſe impenitent ſinners have to truſt to outward appearances, even albeit they ſeem to have wraſtled out of many difficulties, and to be upon the amending hand. And partly, in that they were not ſo ill as formerly, neither their King, 2 Kings 17.2. (who, it may be, let all that would go up to Jeruſalem and worſhip, as ſome conceive that Paſſeover, 2 Chron. 30. was before their final captivity,) nor yet were the people, at leaſt ſome of them ſo ill; For, they did their wickedneſſe ſecretly, 2 Kings 17.9. and yet then they went into captivity. Hereby warning all that ſmaller ſins of a preſent age, joyned with the groſſer abominations of predeceſſors will ſoon fill up a cup; and that any ſeeming reformation, when it is not through, nor former defections mourned for, and any liberty a people enjoy after bondage, when it is not improven, do but haſten on judgements. Withall, it may be the Lord did this that he might ſend them away with ſome ſenſe of God and his Worſhip, for their uſe in their captivity.
Ver. 10. Yet the number of the children of Iſrael ſhall be as the ſand of the Sea, which cannot be meaſured nor numbred, and it ſhall come to paſſe, that in the place where it was ſaid unto them, Ye are not my people, there it ſhall be ſaid unto them, Ye are the ſonnes of the living God.
Unto theſe threatenings are ſubjoyned ſome Goſpel-promiſes, for the comfort of the godly who ſhould taſte of theſe calamities. The firſt Promiſe is, that though Iſrael ſhould be rejected as a Nation, yet the true Iſraelite of Jewes and Gentiles, ſhould be increaſed under the Goſpel, as the ſand of the Sea: And though their being caſt out of their Land ſhould be an evidence of their rejection, as well as the Gentiles, were; yet in all places throughout the World, where they and the Gentiles ſhould embrace Chriſt, they ſhould enjoy the dignity and the priviledges of the Sonnes of God. This Prediction is ſo expreſſely applied both to Jewes and Gentiles, Rom. 9.24, 25, 26. and to the ſcattered ſtrangers, 1 Pet. 1.1. with 2.10. that there is no doubt to be made of it. Doct. 1. In a time of greateſt ſeverity, the Lord remembereth mercy, and doth not alter his purpoſe of being great, and getting Worſhippers in the World: For, ſo much doth this Promiſe teach. 2. Albeit the godly in their dayes and generation ſhould meet with nothing but hard lots; yet it may be a comfort unto them, under preſent hard diſpenſations, that there are promiſes of better dayes to be accompliſhed in after-ages: and in particular, the Prediction of Goſpel-times and diſpenſations, was the comfort of the godly under the Law, much more ſhould the accompliſhment be ſo to us: Therefore doth the Lord by Hoſea, comfort the godly in his time with theſe promiſes; See Luke 10.23, 24. Gen. 48.21. 3. Believers of all Nations are Abrahams ſeed, and the true Iſrael, and conſequently, whatever became of Iſraels temporal priviledges, yet their ſpiritual priviledges were not loſt, when they were caſt out, but diſtributed among Believers of them, and the reſt of the children; For, they are called, The children of Iſrael, and come to be the Sonnes and People of GOD: See Rom. 4.16, 17. Gal. 3.7. & 6, 16. 4. The encreaſe of the Church is a great mercy, and doth richly make up the diſperſion and ſcattering of any viſible Church; Therefore is it held out as the encouragement; The number of the children of Iſrael, ſhall be as the ſand of the Sea, which cannot be meaſured nor numbred. 5. The Lord is ſtill mindful of his Covenant, and ſo careful of performing the ſame, that whatever appear to the contrary, yet he will ſtill make it good one way or other; and in particular the promiſe to Abraham, concerning the multiplying of his ſeed, is richly accompliſhed under the Goſpel, though his ſeed after the fleſh be rejected for a time; Therefore doth he repeat that promiſe to Abraham Gen. 22.17. as a thing that would not fail, and to be accompliſhed under the Goſpel. 6. The priviledges of the people of God under the Goſpel and better Covenant, have an advantage of the times under the Law; and the priviledges of the truly godly, are far above theſe of any viſible Church whatſoever, Therefore in oppoſition to their being not my people, it is promiſed, not only that they ſhall be my people, but Sonnes. And it is thus expreſſed, partly, becauſe however the Covenant under the Old and New Teſtament, be the ſame in ſubſtance, yet the priviledges are more ample, clear and diſtinct now then before: Though his people were then children, yet they were keeped under the condition of a ſervant, whereas now their Sonſhip is more clear. Gal. 4.1, 7. and partly, becauſe the external ſtate and priviledges of the Nation of Iſrael, come far ſhort of the dignities of the Iſrael in the Spirit, who are not only people and ſubjects, but Sons by vertue of Regeneration and Adoption. 7. As it is an high dignity to become children, Sons and Heires unto God, ſo this dignity doth appear more diſtinctly, by conſidering that God, to whom they have relation, is not a dumb idol, but the living God, who hath life in himſelf, who is the Fountain of all life, and the Author of eternal life to all his children; For, it is their dignity, Ye are the ſonnes of the living God. 8. Grace in God can, and doth make choice of ſuch to be his children, as had no relation to him, or ſuch as had forfeited all their relations and priviledges; and they who are thus advanced, ought not to forget what they were without it: For, theſe who were not my people, (either Gentiles, without God, or Iſraelites rejected and put from their priviledges,) are made ſons of the living God, and this is put in the promiſe to minde them of it. 9. It is a comfortable and refreſhful mercy, when Religion is taking place in the World where it was not before; and it is the advantage of Goſpel-times, that the Church is not confined to one Nation or Countrey, but in all places God may be ſerved, and our intereſt in him avowed: For, they get this dignity, in the place where it was ſaid unto them, Ye are not my people; that is, throughout the World where the Gentiles lived without God, and the Iſraelites diſperſion there, was an evidence of their rejection, and ſo their condition ſaid it to them, beſide the verdict of the Word againſt them; See John 4.21. 10. It is alſo a great advantage, when the Lords goodneſſe to his Saints and their way, doth convince the World of their excellencie, and neither their afflictions nor carriage doth make them a reproach, nor cauſe the World to ſtumble at them: So much may be gathered from this, it ſhall be ſaid unto them, Ye are the ſonnes of the living God, not only ſhall the Goſpel call and bring them to this dignity, and paſſe ſuch a ſentence in their favours, but others ſhall be made to acknowledge and admire it in them; Iſa. 61.9,
Ver. 11. Then ſhall the children of Iudah, and the children of Iſrael be gathered together, and appoint themſelves one head, and they ſhall come up out of the land; for great ſhall be the day of Jezreel,
The ſecond Promiſe ſeemes to relate more eſpecially to Iſrael in the letter, holding forth their future recollection and union with Judah under Chriſt their Head, and their coming up out of their forlorne condition, to enjoy the priviledges allowed upon them. The ſame Promiſe for ſubſtance is alſo held forth, Iſa. 11.13. Jer. 3.18. Eezek. 27. from ver. 16, to 26. As for this part of the promiſe, They ſhall come up out of the land, albeit it be ſpoken with alluſion unto the Babyloniſh captivity, from whence Judah came up to Judea, which lay higher, yet it was not then accompliſhed; for neither did there at that time any ſuch number of Iſrael come up, nor can Zerubbabel be the head appointed here, but only Chriſt, Ezek. 34.22, 23. & 37.24, 25. And albeit this may be underſtood ſpiritually, of converted Judah and Iſrael, (as all the godly) their gathering themſelves out of the World to the Church, and moving on toward their heavenly Canaan, which was typified by Iſraels coming out of Egypt, and Judah out of Babylon; yet the parallel places ſpeak alſo expreſſely of their coming up from the land of their diſperſion to the land which their Fathers inhabited, Ezek. 37. 21, 22, 25. Jer. 3.18. Doct. 1. Albeit the Lord have now for a long time rejected the body of Judah and Iſrael, and filled their room with Gentiles, the branches of the wilde Olive; yet his gifts and calling toward them, are without repentance, as doth appear in his reſervation of a ſpecial portion of Goſpel-bleſſings for them, as this Promiſe holds forth. 2. The ſalvation promiſed to the ſeed of Abraham in the dayes of the Goſpel, is not peculiar to the Jewes only, who were rejected for their crucifying of Chriſt, but common to Iſrael alſo, who ſhall be converted and made again one body with Judah, after all the rents that have been betwixt them, ſince their defection from the houſe of David, and their corrupting of Religion: For, The children of Iudah, and the children of Iſrael ſhall be gathered together; See Rom. 11.26. 3. The day is coming, wherein all Iſrael ſhall acknowledge the true Meſſiah, when Iudah ſhall look unto him whom they have peirced, and mourn, and embrace him; and when Iſrael ſhall embrace him for their King, and the true Son and Heire of David, from whom they have made ſo foule defection, and in him ſhall they be united: For, he is that one head, in embracing of whom they ſhall be converted, and in whom they ſhall be united. 4. As union amongſt the people of God, is a choice Goſpel-mercy, conſidering (among other things,) the violence of the contentions of Brethren; So, true union needs never be expected, but where Chriſt is made our Head, with whom communion is holden, and ſet up as a King to governe, and men are not ſuffered to walk after their own imaginations: This general inſtruction may be gathered from this particular inſtance, Iudah and Iſrael ſhall be gathered together, their union after ſo great diſſenſions, is a great mercy, and they attain to it when they have one head. 5. Albeit Chriſt be a King ſet by his Father over Zion, Pſal. 2.6. yet it is the duty and priviledge of the Church, voluntarily to embrace, and acknowledge, and ſubmit unto him: Therefore it is ſaid, they ſhall appoint themſelves one head. 6. The happineſſe of choiceſt Goſpel-times, conſiſts not ſo much in what the people of God enjoy for preſent, as in their moving forward toward their heavenly reſt, joyning themſelves to the Church, that they may have the uſe of means for that end; and a time of love will make difficulties in the way eaſie, and looſe the bonds of earthly affections, or ſpiritual ſlavery wherein men are held, or retarded by them; So much doth this promiſe ſpiritually underſtood, teach, they ſhall come up out of the land; See Cant. 8.5. 7. When Iſrael and Iudah ſhall be converted, the Lord will remember his Covenant, and reſtore them to their promiſed priviledges; and in particular, there will not only be converts of them ſcattered here and there among the Gentiles, but their converſion will be accompanied with the recollection of them as a Nation, and (as would appear) with a reſtitution of their captivity, and bringing them back to their land: So much appeares to be in this promiſe, They ſhall be gathered together, and they ſhall come up out of the land, as is before explained: And this is the tenour of the Covenant with them, Deut. 30.1, 2, 3, 4, 5. 8. Whatever be the difficulties of the children of God in their journey toward Heaven, or may be the trials of Iſrael after their converſion; yet herein is ground of comfort, that they are under Chriſt their Head, who hath influence to aſſiſt and refreſh them, and power to protect and ſupport them: For, they ſhall appoint themſelves one head, and they ſhall come up out of the land; See Cant. 8.5. Mic. 2.13.
As for that reaſon ſubjoyned in the end of the ver. For, (or becauſe, or albeit) great ſhall be the day of Jezreel; If we take Jezreel, to ſignifie, the ſcattered of the Lord, as v. 4. the meaning will be, as if the Lord ſaid, becauſe there will be ſuch a dreadful day of Iezreel, therefore I will make it up by this reſtitution; as indeed in a time of love, his compaſſion floweth out the more abundantly, as calamities have been ſad and unſupportable, Ier. 31.20, 21. or it may be taken thus, Albeit there hath been ſuch a great day of Jezreel, yet this mercy ſhall alſo come to paſſe; neither the irreparableneſſe of his ſtroak, nor his anger inflicting it ſhall make his promiſe of mercy void. But we may as well here take Jezreel for the ſeed of God, as it is alluded to Chap. 2.23. to intimate (by way of confirmation of the promiſe,) that as ſeed when it is ſowne in the ground, doth hereby multiplie, and bring forth increaſe; ſo they being encreaſed and multiplied in their diſperſion, it ſhould make the day of their recollection, to be a great and remarkable day. And it teacheth, 1. In a time of love, the Lord can and will turn his peoples hardeſt lots into mercies; Jezreel ſcattered of the Lord, becomes Jezreel the ſeed of the Lord. 2. Dayes of the Lords manifeſting mercy towards his people, are indeed great dayes, and worth the marking, as affording mercies above any mercies beſide; For, ſuch a day ſhall be a great day. 3. As all the times wherein God is kinde to his people, are remarkable times; ſo in particular, a time of his love after ſad calamities, his bringing forth the fruits of their afflictions, and of his love after a long interruption, will make a refreſhful time: whereof the ſtate of Iſrael ſhall be a clear inſtance, the time of whoſe converſion will be a remarkable and glorious time: For, great ſhall be the day of Jezreel, when God ſhall regard them as his ſeed after their ſcattering, and make them encreaſe thereby.