Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 11
CHAP. XI.
IN the firſt part of this Chap. the Lord continueth to accuſe and give out ſentence againſt Iſrael, And, 1. He accuſeth them of ingratitude, in that albeit he had loved them in their Infant-condition, and delivered them out of Egypt, ver. 1. and had ſent Prophets to them to teach them their duty, v. 2. — yet they walked contrary to their directions, and ſerved Idols, v.—2. And albeit he did carry them through the wilderneſſe, yet they did not conſider nor acknowledge this, v. 3. and that notwithſtanding he did gently draw them to their duty, and provide for them, v. 4. For this the Lord threatens, that they ſhould finde Egypt no refuge to them, but ſhould be carried to Aſſyria, v. 5. and that the ſword ſhould abide upon their Townes and Villages, till it conſumed them, according as they deſerved, v. 6. 2. He accuſeth them for their proneneſſe to Apoſtaſie, and ill intertainment given to the meſſages ſent from God unto them, v. 7. In the ſecond part of the Chap. the godly are comforted againſt the judgements imminent and deſerved by their ſinnes; wherein is held forth, the mercy of God interpoſing to hold off the judgements deſerved by them, v. 8. and his expreſſe promiſe to moderate the execution of his juſt diſpleaſure, in not conſuming the Nation utterly, v. 9. and to convert and reſtore them, after their rejection and exile, v. 10, 11. In the third part of the Ch. the Lord rejects all their pretences, wherewith they would cover their faults, and ſheweth how much they were worſe then Judah, ver. 12.
Ver. 1. WHen Iſrael was a childe, then I loved him, and called my ſonne out of Egypt.
2. As they called them, ſo they went from them: they ſacrificed unto Baal…m, and burnt incenſe to graven images.
THis Chap. begins with a challenge of Iſraels ingratitude. And for this end, the Lord brings to remembrance his favour, and his benefits conferred upon them, and ſubjoynes what their ingrate carriage had been. In theſe Verſes, he calls to minde his love toward them in their infant-condition in Egypt; his preſerving and delivering them out of Egypt, as his adopted children, and as a type of Chriſt; and his ſending Prophets (particularly Moſes,) to call them to obedience, and to entertain fellowſhip with him in the uſe of his worſhip; which truſt theſe Prophets faithfully diſcharged: All which doth aggreage their ſin, and convince them of ingratitude, who walked ſo croſſe to the directions of the Prophets, and multiplied Idols and Images which they worſhipped. Doct. 1. Ingratitude and walking unanſwerably to many received mercies, is the great and crying ſin of the Lords people and Church, as this challenge teacheth. Unfruitfulneſſe under rods will not be rightly mourned for, till this ſin be begun at. See Deut. 28.47, 48. 2. The Church and people of God, are in themſelves very unlike the great dignities, to which he advanceth them: And particularly Iſrael was in a very mean and low condition, till God did forme them both into a diſtinct and potent Nation, and into a viſible Church for himſelfe; For, Iſrael was a child, or, in an infant-condition, not as yet grown up. No more like to the condition God put them in, when he increaſed and delivered them, and when he exalted and eſtabliſhed them in the promiſed land, then a child is like a grown up man. And at that time, they were not formed in a Church-State, till after their deliverance from Egypt; Which may put us in minde of the mercy of a grown up Church-State, under the Goſpel, and what obligations a perfected reformation layeth upon them who attain to it. 3. Gods love to the Church is her firſt and great priviledge, which prevents her in her loweſt condition, when ſhe is unworthy and baſe, and which is the fountain of all his bounty, and ſo makes it comfortable; For, when Iſrael was a child, witleſſe and worthleſſe, then I loved him, and this is the fountain of all his bounty after mentioned, Deut 7.7, 8. 4. The Lord will make his love to his people conſpicuous in their preſervation in a low condition and under much trouble, when he ſeeth it not fit to deliver them from it; For, ſo is ſuppoſed he dealt with Iſrael in Egypt, preſerving them from being extinguiſhed by the fury of Pharaoh, till he called them out of Egypt. See Exod. 1.12. 5. The Lord alſo will magnifie his love in their deliverance from trouble and bondage, not only ſpirituall, but outward alſo, in ſo far as is for their good; For, I called my Son out of Egypt, or brought him out with my invitation, by the Miniſtery of ſuch as were ſent to ſpeak to Pharaoh and them, which I made effectuall: And this was not only a type of the Churches delivery from ſpirituall bondage, but a pledge alſo of his doing great things for his people. See Exod. 12.42. Pſal. 34.19. 6. As the Lord doth oft-times manifeſt his love, and put ſpeciall honour on his people, by putting them to ſufferings and trouble, Jer. 31.20. Heb. 12.5. So he will eſpecially make his delivering of them, proclaime his love and eſtimation of them, and his peculiar intereſt in them: For, ſaith he, I called my Son out of Egypt, that is, he delivered them as his adopted children above all Nations, which he not only cauſed intimate to Pharaoh, Exod. 4.22, 23. but made manifeſt to all the world by his aſſerting them into liberty, by an outſtretched arme. 7. This calling out of Egypt is applied unto Chriſt, and his coming out from thence, Matth. 2 15. becauſe the Lord, in delivering Iſrael, did alſo bring forth Chriſt. 1. As the head of his body the Church from whom he is inſeparable. 2. As the bleſſed ſeed of Abraham, deſcending in the loines of his parents, and to be manifeſted in due time; And ſo as Levi payed tithes in Abrahams loines, Heb. 7.9, 10. So he came out of Egypt in the loins of his progenitours. 3. As in a type, The carrying of Iſrael into Egypt, and their deliverance from thence, being a type of his exile there, and his return from thence to perfect the work of mans Redemption. It teacheth, 1. That the Scriptures are a great and unſearchable depth, containing far more then our ſhallow judgements can reach or diſcern in them, as appeares in that the lot of Chriſt in his own perſon, is couched under this type. So likewiſe in the Apoſtles inferences on very words, and their being expreſſed in this or that way, as, Gal. 3.16. And from his doctrine on Abrahams Sons, and of mount Sinai, Gal. 4.22, 23, 24, 25, &c. and in many other inſtances. And albeit this be no warrant for men curiouſty to dip into Scriptures, and multiply types and allegories, neglecting the literall ſenſe; yet it ought to humble all in their making uſe of ſuch a treaſure, and lay the pride of theſe who either contemne the ſimplicity of the Scripture, or conceit of their own skill and inſight in it. 2. The Lord hath a great reſpect and eye to Chriſt, in all his great works, eſpecially in his Church; And as this deliverance was great and notable, not only in it ſelfe, but chiefly as it pointed at Chriſt: So ſhould we learn to eſteeme of every thing, according as we ſee Chriſt in it, and as it leads to him. 3. It is a great evidence of the love of Chriſt to his Church, that not only as her head, be ſympathizeth with her in all her troubles; but that in the dayes of his fleſh, he would in his own perſon eſſay what had been her lot, and what ſhe might meet with, that ſo he might experimentally know the heart of a ſtranger, and be a mercifull and faithfull high Prieſt; Therefore did he undergo exile in Egypt. See Heb. 4.15. Doct. 8. It is a great addition to a peoples mercies, when they not only get deliverances, but have Meſſengers ſent unto them by God, to point out their duty, to direct them how to make uſe of mercies, and to put them in mind when they go out of the way; For, it is ſuppoſed here, as a further mercy, that they had men who called them. …. The true touch-ſtone and triall of a peoples thankfulneſſe for mercies, is by their obedience to the Word, and their ſubjection to God ſpeaking in it; Therefore is this the firſt challenge and evidence of their ingratitude, they called them, and they went from them. 10. As God ſpeaking in his Word, doth oft-times get little obedience, even from his own people, to whom he hath been eſpecially kinde, (as this inſtance teacheth;) So when a people do not profit by the Word, their corruptions will be irritate, and themſelves grow ſo much the worſe as pains is taken on them; For, as they called, ſo they went from them, that is, they went openly, and of purpoſe, and in contempt, the quite contrary way. 11. It is Satans great engine to draw men to contemne God and his Word, under pretext of diſreſpect and prejudice againſt the Meſſengers only; And however men palliate their ſin that way, yet in Gods account, that ſame very diſreſpect and hatred of Miniſters, is an evidence they are wrong, and a ſnare to lead them further wrong; For, ſo they went from them, to wit, from theſe that were ſent unto them, as Iſrael murmured againſt Moſes and Aaron, but indeed againſt the Lord, Exod. 16.8. 12. The contempt of Gods Miniſters and their Miniſtery and Meſſage, is a forerunner of Idolatry, and of defection from the true Religion; Such a temper of it ſelfe is ready to go wrong, and God juſtly plagues ſuch, with giving them up to wilde courſes; For, upon this it followeth, they ſacrificed to Baalim. See Joh. 5.43. 2 Theſſ. 2.10, 11, 12. 13. When men renounce the true God and his way of worſhip, and turne Idolaters, they renounce alſo their owne happineſſe and tranquillity, which they do proclaime by their multiplying of Idols and confidences; For, they had Baalim, in the plurall number, many Idols under that name. 14. Beſide the ſin of groſſeſt Idolatry, in chooſing a falſe god for the object of worſhip; the Lord cannot away with Images, put in any religious State, for repreſenting him, or to worſhip him in and by them; Therefore it is added as another challenge, and burnt incenſe to graven Images, a notable inſtance whereof we have in the golden calfe, wherein they pretended to do ſervice to God, Exod. 32.4, 5.
Verſ. 3. I taught Ephraim alſo to go, taking them by their armes: but they knew not that I healed them.
In this v. the Lord records a further benefit conferred on Iſrael, (which ſeemes to relate to his leading them in the wilderneſſe) in that he directed their way, and tenderly conducted them in it, as a tender parent or nurſe leads a child by the hands, and lifts it up by the armes, and carries it over a rough piece of way. See Deut. 1.31. and, 32.10, 11, 12. Unto this he ſubjoyneth, by way of challenge, what their ingrate carriage was, to wit, that they conſidered not that he did all this, and that he healed them, that is, when they by their ſins, had made breaches on themſelves, he recovered them, Pſal. 106.23. Yea, and ſaved them from all dangers, whereinto they might have fallen in that wilderneſſe. Whence learn, 1. Deliverance from bondage and diſtreſſe is not all that the Church needs at Gods hand; but her way, being delivered, may be ſo dark, and ſo rough, (as uſually Gods way is to fleſh and blood) that ſhe neither knoweth it, nor can walk in it, more then a child in a rough way; For, ſo is here imported, that they needed God to guide the way, and to enable them to go in it. 2. It is the Churches great advantage, that God who delivers her, will not leave her ſo, but will guide and carry her; For, after the former mercy, v. 1. it is added, I taught Ephraim alſo to go; By Ephraim, he underſtands the ten tribes, and albeit all Jacobs poſterity taſted of this mercy in the wilderneſſe, yet here he ſpeakes only of theſe whom he is challenging for the abuſe of it. 3. Such is the Lords tender mercy, as that abuſe of former kindneſſes, doth not alwayes prevaile to withhold what further mercies a people need; He will not alwayes caſt off a delivered people, but add new mercies, to make their deliverance compleat, albeit they have not made right uſe of what they have received; For, notwithſtanding their ingratitude, v. 2. yet he added this mercy. 4 When Gods people are weak, and their way dark and rough, Gods guiding and tender reſpect to them, may yet give them very little to do, and make their lot very eaſie; For, I taught them to go, taking them by their armes; Their being alwayes in his hand, and lifted over impediments, might make their path eaſie. Some have found even ſad trials more eaſie then their ordinary walking. 5. It is the uſual ſin and great ingratitude of a people, either to miſtake their own mercy, and account it evill and a cruell lot; or not to ſee and acknowledge Gods hand in it, when they are ſatisfied that it is good; For, but they knew (or conſidered and acknowledged) not that I healed them. Many choice mercies they quarrelled, (witneſſe their murmuring at their deliverance from Egypt, their loathing of Manna, and their repining at almoſt all their lots in the wilderneſſe. See Numb. 17.12, 13.) And they did not obſerve nor acknowledge Gods hand, as became them, in theſe mercies they were convinced of. 6. The Lords recovering of his people after their cruſhes for ſin, and his preventing of other dangers, are both rich mercies; and the one ought to be acknowledged as healing, as well as the other, Therefore both get this name, I healed them.
Verſe 4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jawes, and I laid meat unto them.
To aggravate their ingratitude, the Lord mentions yet further kindneſſe manifeſted to them; in that he drew them to their duty, not by violent means; but by perſwaſions, encouragements and other dealing ſuitable to reaſonable creatures, and by many proofes of his love; And that, as a tender husband-man eaſeth his beaſt, by looſing it from its labour, and bearing the yoke when he takes it off, and laying meat to it; So he had eaſed them and gave them breathings and reſt; after ſome ſhort trials from their oppreſſours, and provided neceſſary refreſhment for them. All which kindneſſe they had abuſed, as here is to be underſtood, and is expreſſely charged upon them in the reaſons of the ſentence, v. 5, 6. Whence learn, 1. Naturally man is ſo averſe from God, and from holineſſe, that he needs to be drawn to it, and to have his inclination wrought upon; as here is imported, I drew them. 2. The Lords dealing with his Church, whether by his Word or diſpenſations, is fitted and ſuitable to man, as he is a rational creature; and ſingularly obliging, except men do even renounce humanity; For, I drew them with cords of a man, that is, ſuch as are fitted to mans temper as he is a reaſonable creature, ſuch as exhortations, promiſes, threatenings, &c. And ſuch dealing as men uſe to oblige others to them thereby. 3. The love of God, whether offered in the Word, or manifeſted in diſpenſations, doth lay on ſtrong bands obliging us to duty, and it is an hainous aggravation of ſin, when it is committed againſt love; For, it adds to the challenge, that he drew them with bands of love, evidenced in his revealed Covenant, and many ſweet diſpenſations; and yet they would not be perſwaded. See Cant. 8.6. 2 Cor. 5.14. 4. The Lords people are not to expect, that becauſe he loveth them, therefore he will keep off trouble, when they need it, nor ought troubles to hide a ſight of his love from his people, whatever fatherly diſpleaſure they read in them; For, ſo is ſuppoſed, that notwithſtanding thoſe bands of love, they had ſometime a yoke on their jawes, which yet did not prove that his love did ceaſe. 5. The Lord will alſo manifeſt his mercy to his people, in giving them eaſe after their toile, and breaking the yoke of their oppreſſours, whatever be in the way; For, ſuch was his great mercy here, I was to them as they that take off the yoke on their jaws, or above their jaws, that is, by lifting it off their neck, and over their head and jawes. See Pſal. 12 5.3. 6. It is alſo a very obliging and convincing mercy, that our food and other neceſſaries, are provided and prepared of God for us, from day to day; and that the burden of our anxieties may be laid over on him and his providence; For, I laid meat to them, (as the owner to the Oxe) and brought it to their hand. See Pſal. 127.1, 2.
Verſe 5. He ſhall not returne into the land of Egypt. but the Aſſyrian ſhall be his king, becauſe they refuſed to returne.
Followeth the Lords ſentence for this their ingratitude, in two threatnings. Firſt, having ſuppoſed their being invaded, he threatens that it ſhould be in vain to think on Egypt (with whom they were confederate, 2 King 17.4.) for a refuge or retiring place. For they ſhould be ſubdued by the Aſſyrian, and carried to live in his territories; And that becauſe they would not returne to God, when he reproved and invited them. Doct. 1. Whatever confidences or expectations men have, which harden them in their evill wayes, in hard times; yet it is folly to lean to them: For when men walk contrary to God and his will, he will walk contrary to their will, and blaſt their expectations; For, they would not hearken to God, becauſe they thought Egypt would either releeve them, or be a retiring place unto them; Therefore it is threatned, he ſhall not return into the land of Egypt, where by naming it a returning, he puts them in minde of their former bondage there, to check their folly in making it now their refuge. 2. As it may be expected by all, in a time of triall, that they ſhall be put to the exerciſe they have leaſt will of, becauſe that is a triall indeed: So in particular, whatever lot wicked men are moſt averſe from, it is juſt with God to put them to it; For, Iſrael could not endure Aſſyria, either to be ſubject unto, or be in exile there, and the Lord threatens, the Aſſyrian ſhall be his King, that is, he ſhall ſubdue and bring them under his dominion, and ſhall carry them into his own territories. 3. Simple ſinning is not ſo great a quarrell againſt men, as impenitency and perſiſting in it, after mercies ſhewed and offered, and means uſed to reclaime them: And it is not ſo hainous, ſimply not to return, (which may be for a time, through infirmity, or the violence of tentation) as to ſleight repentance, and invitations to it: All this is included in this reaſon of the ſentence, becauſe they refuſed to return, they not onelyonly returned not, when they had gone aſtray; but they openly and avowedly refuſed, when they were ſeriouſly invited. See Jer. 8.4, 5.
Verſ. 6. And the ſword ſhall abide on his cities, and ſhall conſume his branches, and devour thee, becauſe of their own counſels.
Secondly, the Lord threatens them with an abiding ſword upon their cities, and their villages, which as branches, ſpring out from the cities, (or, on their bars, that is, their ſtrong holds, Rulers, and valiant inhabitants) and that becauſe of their following their owne wayes and counſels, rejecting the Lords. Of this See Chap. 10.6. Doct. 1. The ſword ought to be looked on, as one of the Lords ſcourges becauſe of his peoples ingratitude and abuſe of mercies, and their truſting to their own counſels, and not regarding Gods Word; For, becauſe of theſe provocations it is threatned here. 2. The ſword is then a moſt ſharp ſcourge, and ſpeakes much of Gods diſpleaſure, when it rageth not only amongſt armies in the fields, but falls in upon Cities; when it is univerſall, upon Cities and branches, or villages, or Forts, or Rulers, and other inhabitants; and when it continueth long thus, and abideth till it conſume and devour. See Jer. 47.6, 7. 3. However men truſt much to their own inventions and projects, neglecting God and his way, as here is ſuppoſed; Yet all this their wit and policy, will be ſo far from holding off a judgement, that on the contrary, it doth draw it on; For, it is added as a reaſon of the ſentence, becauſe of their owne counſels.
Verſ. 7. And my people are bent to backſliding from me: though they called thee to the moſt High, none at all would exalt him.
The firſt part of this v is by many taken as a further threatning, that they ſhould be in ſuſpenſe, and anxiety, being preſſed on every hand becauſe of their backſliding from God. Which though it be a truth in it ſelfe, Deut. 28.66. and the word doth alſo ſignifie to be in ſuſpenſe; yet the Originall conſtruction will not beare this interpretation, for it is not becauſe of, but to backſliding. Therefore I underſtand it, with the tranſlation, as a ſecond accuſation againſt Iſrael, for their backſlidings, to which they were ſo prone, that their inclination and courſe did ſtill hang, ſway and bend toward it. And if they were at any time in ſuſpenſe and doubt about their courſe, (as the word alſo imports) yet all that but tended to more Apoſtaſy, and teſtified their inclination to it in that no ſuch heſitation ſtopped their courſe. This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Meſſages ſent by Gods ſervants to them. Doct. 1. Backſliding and Apoſtaſy is the great ſin of the viſible Church, to which ſhe hath a ſtrong inclination naturally, even in her beſt frame; any other courſe ſhe followeth, being but a motion againſt nature; For, it is a challenge, that they not only backſlide from what they attained, but are bent to backſliding. See Chap. 6.4. 2. Mens hanging ſometime in ſuſpenſe, and having ſome inclinations to returne, will neither double out their point againſt the power of corruption within them; nor will it extenuate, but rather aggreage their backſliding, that it overfloweth ſuch banks: So much doth the other reading teach, they are in ſuſpenſe, and yet it tends but to backſliding. 3. The great backſliding of Gods people, is their backſliding from God and communion with him; which draweth on all other Apoſtaſies and defections: And every backſliding of the Church, in duty or worſhip, is a backſliding from God, in ſo far as men thereby, do renounce his prerogative to be the ſovereigne Lord, to preſcribe their duty, and the way of his own ſervice; and do renounce theſe wayes and means, wherein only communion with God is to be found and intertained. In theſe reſpects it is challenged that they backſlide from me, ſaith the Lord. 4. God will not forget a backſliding peoples intereſt, and pretences of intereſt in him, to aggravate their ſin; For, it adds to the challenge, my people are bent to backſliding. It cannot but grieve God, when theſe whom he hath chooſen to be his peculiar people, and hath put them in poſſeſſion of ſpeciall favours, and gained their conſent in part, do recede from him as unworthy, and do chooſe husks whereon the world feeds, as the only deſirable portion. And it is a ſad caſe, when all a peoples priviledges and advantages, ſerve only to make their ditty the ſadder. 5. As it is of the Lords great mercy, that he ceaſeth not to follow backſliders with Meſſages from his Word, (as here it is ſuppoſed that yet there were, and that diverſe and many who called them;) So by the entertainment that is given to the Word men may trie whether they have backſliden or not, or whether they be perſiſting in it, or turning from it; For, by this is the charge of Apoſtaſy and bentneſſe in following it, proven, in that they obeyed not the call, though they called them, none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backſliding, it is not becauſe he needs them, who is glorious and high in himſelfe, but for their own advantage; For, he called them from theſe baſe things which drew them away, to the moſt high. 7. We are never free of backſliding but when God is moſt high to us, and in our eſtimation; and when he is exalted in our hearts, and in our reſpect to his commands and directions, and conſcience made of his praiſe, the neglect whereof is an evidence of Apoſtaſy, and portends more of it; For, ſo is imported, in that they are called from their backſliding, to come to him as the moſt high and to exalt him. 8. Backſliding is by ſo much the ſadder, and the cauſe of a greater quarrell, that it is univerſall; For, none at all would exalt him, but all refuſed the call. Though it may be alſo underſtood and read, together they exalted not, that is, not only with one conſent they refuſed, but they joyned not in that work; as indeed want of union is a ſpeciall mean of carrying on backſliding and defection.
Verſ. 8. How ſhall I give thee up, Ephraim? how ſhall I deliver thee, Iſrael? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
In the ſecond part of the Chap. the Lord comforts the godly againſt the imminent and deſerved judgements, with ſome blenks of his mercy. And firſt, in this v. the mercy of God is held forth in coming over their provocations, to do any thing for them, and interpoſing to hold off the extremity of judgements deſerved by them; wherein, 1. It is inſinuate (by way of ſentence for their Apoſtaſy) that their ſins deſerved hard things, even ſuch calamities as befell Sodom and the neighbouring Cities, of which See Gen. 19.24. Deut. 29.23. But (2.) in the execution, the Lord was willing to make a ſtand, and not let it out. And here the Lord ſpeaks to our capacity, that as a father greeved with the diſobedience of a ſon, is ready to avenge it ſharply, and yet out of fatherly affection repreſſeth his anger, and doth not let all of it out in execution; So the Lords bowels of compaſſion are ſuch, as not to execute his juſt wrath, as if he repented, and as men who repent uſe to do. Doct. 1. The provocations of the viſible Church may be, and oft-times are ſo great both in themſelves and by reaſon of many aggravations of ingratitude and backſliding, as to deſerve utter extirpation, like Sodom and Gomorrah; For, ſo is imported, that it was juſt to make them as Admah, and ſet them as Zeboim. See Iſa. 1.10. Ezek. 16.48. It is but a needleſſe curioſity to enquire why he mentions theſe two Cities, and not Sodom and Gomorrah, and therefore I paſſe it. 2. Not only doth the Churches ſinne deſerve much; but it is no eaſie matter to hold off the extremity of execution, when after long forbearance ſin is ſtill continued in; For, ſo is imported here, that only ſtrong afflictions in God prevented the extremity of deſolation; They were at this brink of miſery, though they little conſidered it. 3. Whatever be the deſert and danger of the ſinfull people of God, yet no trouble can take effect againſt them, unleſſe God permit and let it out, and actively concurre in it; For, whatever their ſin was, yet they could not be plagued, till he give them up and deliver them, to the will and power of enemies; yea, till he make them as Admah, and ſet them as Zeboim. See Deut. 32.30. 4. When the Church hath put her ſelfe in a wofull plight by ſin, there is nothing to ſtep in and interpoſe for preventing what is deſerved, but only mercy in God; For, there is no other impediment to this ſad ſentence, but how ſhall I give thee up, &c? mine heart is turned within me, &c. And this he layeth before them, that at leaſt, they would ſtudy to ſee their need of mercy. 5. Mercy in God toward his ſinfull people, as it cannot be hindered by the greatneſſe of their ſin; So it can put a ſtop to deſerved judgements; For how ſhall I give thee up, &c. Saith he, mine heart is turned within me, &c. He can finde reaſons againſt his own proceeding in juſtice againſt them, taken from himſelfe, when they have nothing to plead, and there is no cauſe of it in them: And can argue that mercy is free, and goeth not by the rule of deſerving, and therefore may be extended to the moſt unworthy. And albeit it be an act of his ſovereignty in free-grace, thus to reſpect a people going on in ſin; and therefore ought not to be preſumptuouſly reſted on by the impenitent: Yet as that cannot hinder it to be ſhewed even to them; So it may be an encouragement to them who are driven ſenſibly to need his mercy. 6. The greatneſſe of Gods mercy toward his people, is ſuch as all the affections of parents toward their children, are but ſhadowes of it, and he who is the unchangeable God, will do all for them that can be expected from a parent, whoſe anger is overſwayed and changed into pity; For, ſo much do all theſe expreſſions point out, How ſhall I give thee up? doth import, that his fatherly affection could not think of putting Iſrael into the miſerable condition they deſerved, and that he looked on it, as not beſeeming his love, and intereſt ſo to deal with them, mine heart is turned within me, (or overcome with motions of love ſtriving againſt that ſeverity) and my repentings are kindled together, (which are tearmes borrowed from among men) do import what abundance of ſtirrings of love are in his heart toward his ill-deſerving people; and how all things that might prevent that ſentence, were kindled and muſtered up within him, that it might not come to execution and effect. 7. It is a ſpeciall evidence of Gods magnified mercy toward Iſrael, that whatever condition they be put in, yet they are never dealt with as Sodom and Gomorrah, nor totally conſumed, without hope of reſtitution or recovery; For, that is the ſcope of this whole v. which is further explained in the following purpoſe.
Verſ. 9. I will not execute the fierceneſſe of mine anger, I will not returne to deſtroy Ephraim, for I am God and not man, the holy One in the middeſt of thee, and I will not enter into the city.
In the next place, the Lord comforts them by expreſſe promiſes, pointing out what this his mercy, which had interpoſed for their good, had purpoſed concerning them. The promiſes are two. In the firſt whereof (in this v.) he promiſeth to moderate that puniſhment, which he in juſt anger might inflict, and that he will not deale with them like an angry man, who after he hath ſtricken, returneth and ſtrikes again, till he deſtroy and undo them he is angry at: or as ſouldiers, who ſpoile and ſpoile again, ſo long as there is any thing to take; but he will deale like a mercifull conquerour, who having ſubdued his rebellious ſubjects, and brought them at under, doth not come with an army to deſtroy their c…ty; So he will plague them for ſin, and yet will not utterly deſtroy and cut off that Nation. This he confirmes from ſome reaſons. 1. Becauſe he is not an implacable man, but a mercifull unchangeable God. 2. He is in the midſt of them as his elect and choſen people, and holy in his promiſe to perpetuate the elect of the ſeed of Abraham, throughout all generations. Whence learn, 1. Gods mercy interpoſing on the behalfe of ſinners, doth produce not only good wiſhes, but reall effects unto them; For, here unto the former ſtirring of his bowels, an expreſſe promiſe is ſubjoyned, to ſhew that he not only (as is uſuall with men) pittied, and could not help them but that his pitty produceth reall help. 2. Gods mercy toward his ſinfull people doth not ſee it fit to keep off all effects of his diſpleaſure, or leave them altogether unpuniſhed; For, the promiſe is only, I will not execute the fierceneſſe of mine anger, which imports he will execute it in meaſure. See Jer. 30.11. Albeit the Lord do pity them, yet it concerneth him to vindicate his own holineſſe, and to promote their good, by afflicting them in meaſure. 3. When a ſinful people are under ſaddeſt temporal judgements, yet ſo long as they are in the land of the living, they are bound to reckon that their condition might be yet worſe, if all Gods juſt diſpleaſure were let out: For, notwithſtanding all that was to come on Iſrael, as we ſee it accompliſhed this day, yet it is imported it had been worſe, if he had executed the fierceneſſe of his anger, and returned (with ſtroak after ſtroak) to deſtroy Ephraim, and entered into the city. See Lev. 26.18, 21, 24, 28. Iſa. 9.12, 17, 21. 4. The Lords moderating of deſerved judgements, if it were but to preſerve a people from being utterly conſumed, is a great proof of Gods mercy, and ought to be acknowledged as ſuch; For, this is held out as a fruit of his kindled repentings, I will not execute the fierceneſſe of mine anger, I will not return to deſtroy Ephraim, &c. See Lam. 3.22. That this may be well diſcerned, 1. We would not only ſee what we ſuffer, but conſider what we deſerve. 2. We would take up the dreadfulneſſe of the fierceneſſe of anger againſt ſin, and how much mercy it ſpeaks, and how it proves him to be God, that he doth ſet any bounds to it, and that he doth not purſue with ſtroak after ſtroak, till he ceaſe to be, but lets us ſubſiſt under our ſaddeſt condition. 3. Though we be readily imbittered under preſent troubles, and that we are not rid of them, even by cutting off when there is no other preſent iſſue; yet that is but our pride, and our caſe would appear otherwiſe, if we conſidered that preſervation may portend much future good to be laid up for a people, or for the Elect among them, as the Lord here manifeſts afterward. Doct. 5. It is the great mercy and advantage of the Lords ſinful people, that they have to do with God, and not with man in their miſcarriages: For, mans pity and mercy may be exhauſted, were it never ſo great, but God is infinit; pitiful and merciful, men may for a time be ſo totally tranſported with anger, as to do that which afterward they will repent of; but he is the Lord, not ſubject to ſuch perturbations: Man may change, and his love turne into hatred; He is the Lord and changeth not: Man may think it diſhonourable to agree with, or ſpare an inferiour, when he ſtoops not to him; God is ſo far above the creature, as he may when he will, think him below his indignation, and magnifie his mercy upon him: and man in his executing juſtice, is a creature, and bound to a Law which he may not tranſgreſſe; but God is Sovereigne, and hath mercy on whom he will: Upon theſe conſiderations it is that this is ſubjoyned as a reaſon of the promiſe, and ground of their encouragement, for I am God and not man. 6. The Lords relation to, and intereſt in a people, may ſtand unaltered, when yet he doth becauſe of ſin, ſmite them with ſore judgements, drive them into exile, and keep them long ſo under ſad diſtreſſe; For, ſo is held out to Iſrael, that notwithſtanding all he was to do unto them, yet he ſtill is the Holy One of Iſrael (or, God of Iſrael) in the midſt of thee, as to the ſtanding of the Covenant-right, to be manifeſted in due time, Rom. 11.28, 29. 7. God is ſo pure and holy, that not only his anger againſt his people is without all mixture of any thing that may be an imputation to him; but there ſhall be no cauſe of imputing to him any breach of promiſe, however he afflict, Therefore it is added, the Holy One of Iſrael, who can be charged with no blemiſh, and who hath given his Holineſſe as a pledge of the ſtability of his Covenant, even when he afflicts moſt ſharply, Pſal. 89.35.
Ver. 10. They ſhall walk after the LORD: he ſhall roare like a lion: when he ſhall roare, then the children ſhall tremble from the Weſt.
11. They ſhall tremble as a bird out of Egypt, and as a dove out of the land of Aſſyria: and I will place them in their houſes, ſaith the LORD.
In the ſecond promiſe the Lord undertakes further, that not only he will not conſume Iſrael under their troubles; but that after their rejection and exile, he will convert them to follow him; that the Lord will declare himſelf ſo terrible, as none ſhall dare to hinder their return, and themſelves ſhall tremble to reſiſt the call of God, bidding them return, but ſhall go as affrighted ſparrowes and doves from all the places where they are ſcattered; And that God will place them not only in the Church, but (as would appear) in their land and houſes, to ſerve him in peace. And this is a promiſe to Ephraim, or the ten Tribes, v. 8, 9. Doct. 1. The Lords preſerving of his people, how long ſoever rejected and ſcattered, may at laſt end in much good to them; as this promiſe to Iſrael ſubjoyned to the former, doth teach. 2. Converſion unto God is the dawning of this fair day, and here his purpoſe of good begins openly to manifeſt it ſelf toward theſe whom he hath long preſerved; For, this is the firſt viſible effect of his mercy toward Iſrael, They ſhall walk after the LORD, or be converted. 3. Such as are truly converted, will take God for a teacher, to follow his directions; and for their captain, to be employed where-ever he commands, in doing or ſuffering; and he will be a guide and captaine to ſuch; For, ſo is their converſion deſcribed. They ſhall walk after the LORD. 4. When a people turne to God, and follow after him, he will manifeſt himſelf terrible to all who would ſtand in the way of their felicity; For, he ſhall roare like a lion, not only by the voice of the Goſpel working upon Iſraels hearts; but ſhall manifeſt himſelf to the terrour of the world, who will be alarmed by the converſion of Iſrael, and their appearing on the ſtage again. 5. The dreadfulneſſe of God ought to work even upon his converted people, to affright them from neglecting duty, and to make them tender-hearted before him; For, when he ſhall roare, the children ſhall tremble from the Weſt. They ſhall tremble as a bird, and as a dove, that is, the dreadfulneſſe of God ſhall not only make them with reverence flee to him, but ſhall make them afraid to ſit Gods call, inviting them to return, (as appears) to their land, whatever difficulty there be in the way. 6. The Lord will not loſe his ſcattered people, and eſpecially Iſrael, but will ſeek them, and finde them to do them good, in whatſoever corner they are; For, from the Weſt, out of Egypt, and out of the land of Aſſyria, that is, in all quarters▪ he will finde and bring them to reſtore them. 7. The Lord is ſufficiently able to ſettle his people in their wonted enjoyments, after long toſſing; and for this, Gods undertaking and promiſing of it, is ground of hope ſufficient; For, I will place them in their houſes, ſaith the LORD.
Ver. 12. Ephraim compaſſeth me about with lies, and the houſe of Iſrael with deceit: but Judah yet ruleth with God, and is faithful with the Saints.
In this Verſe (which agreeth beſt with the beginning of Chap. 12.) we have the third part of the Chap. Wherein the Lord rejects Iſraels and their Rulers excuſes, whereby they thought to cover their faults in Religion and converſation. Theſe they made a pretence of before God, that they might prevent plagues, and they did caſt them up to the Prophets when they threatned; but the Lord declares them to be but falſe and deceitful pretences. And to aggreage their ſin, and vexe them the more, he commends Judah, at leaſt for having a lawful Kingdom in Davids poſterity, wherein they ruled with Gods approbation: And that in the matter of preſcribed worſhip in Religion, they were faithful as became Saints, keeping the faith and Religion received from their religious anceſtors, and keeping the true Prieſthood. This commendation is given to Judah, not only becauſe they ſtill clave to their lawful Magiſtrate, but even in the matters of Religion, though at ſome times they revolted in much, yet they were ſo yet, to wit, when Iſrael revolted, they had not corrupted Religion, whatever were the failings of Solomon: See 2 Chron. 13.4,—12. and ſometimes thereafter they were ſo alſo, and in all the dayes of Hoſea's Miniſtery, their Kings excepting Ahaz, were none of the worſt friends to Religion, and ſome of them zealous Reformers, in whoſe time it may be this was preached; yea, in the times of their foul defections, they for moſt part carried ſtill ſome reſpect to the Temple and Prieſthood. Doct. 1. Whatever mercy the Lord manifeſt to be in his heart toward ſinners, yet that gives no warrant to them to pleaſe themſelves in ſin, or to think that the Lord takes leſſe notice of it, or abhorreth it the leſſe; To prevent this, the Lord returns to wonted challenges after the former promiſes. 2. Evil courſes in a land, ordinarily begin at the Rulers, and what they are, that the people do prove; For, what Ephraim is guilty of, that the houſe of Iſrael joyn in. 3. When men go furtheſt wrong, readily their courſes will not appear to themſelves in their worſt colours, nor will they let them be ſeen ſo to others, but will palliate and cloak them over the beſt they may; For, it is charged upon them here, that they uſed lies and deceit, that is, falſe pretences and excuſes, wherewith they thought to juſtifie their courſe. 4. Such pretences are dangerous plagues to men, and a cauſe of Gods controverſie; eſpecially when they dare preſent them to God, as ſuch as he will approve, and becauſe of them not plague their courſes, and when they hinder the Word from taking effect; For, it is a challenge, they compaſſe me about with lies, which may be underſtood, either as Gods ſpeech complaining that by theſe they would (as it were) beſiege and keep him in from plaguing of them; or the Prophets, whom they would hinder from uttering threatenings againſt a courſe which they endeavoured to render ſo plauſible. 5. Whatever pretences men betake themſelves unto; yet God doth ſee through them, and his Word will call them what they are; And he hath declared, that all pretences for juſtifying a ſinful courſe, are but mens deceiving of themſelves; and as they bear no weight before God, ſo they will diſappoint the ſinner in end; Therefore whatever they accounted theſe courſes to be, yet God by his Prophet pronounceth them lies and deceit. 6. As it is the commendation of people to ſtand faſt when others do decline, (as here Judah is commended;) So it will be a great addition to a peoples ſin and ditty, when they go wrong, and yet are ſo far from being ſeduced by others, that they have a contrary example from them; For; this addes to Iſraels ſin, that they did all this, when Judah yet rules with God. 7. The holding up, and continuing of civil government according to Gods appointment, and the rules of his Word, is a commendable duty; and it is a peoples great ſin when it is otherwiſe; For, it is Judahs commendation, he ruleth with God, not only many of his Rulers act for God, (which is a preſage of good to a Land:) but the way of Government is lawful and approven, wherein Iſrael failed. 8. It is the duty of ſuch as do embrace the true Religion, to be in reality Saints, that they may reap the fruit of Religion, and adorne their profeſſion; For, it is the commendation of their progenitours, who tranſmitted the truth to Judah, that they were Saints. 9. Whatever may be the other failings of a people, yet it is matter of commendation, to keep even external Religion pure, as it is tranſmitted from pious Anceſtors according to the Word; For, ſuch is Judahs commendation, he is faithful with the Saints, whereby Hoſea would not cover their other faults, which he elſewhere reproveth, and leaveth to be reprehended, eſpecially by their own Prophets; Only he ſheweth that this was commendable in it ſelf, and that in this they had out-ſtripped Iſrael. And when he ſaith, he is faithful with the Saints, his meaning is not to juſtifie every thing as imitable, becauſe it is in a Saint, or Saints, as if their infirmities were all to be licked up: But his meaning is to ſhew that Judahs Religion, as it was in the firſt place aggreeable to the rule; ſo it was followed by their progenitours, and tranſmitted by them as ſuch: neither of which Iſrael could alleadge for their way, though they gloried in their Progenitours, as much as Judah.