Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 12
CHAP. XII.
IN this Chap. the Lord inſiſteth to accuſe Iſrael eſpecially for ſin, ſeconding the challenges with exhortations and threatenings. And, 1. Having accuſed Ephraim for following empty and vain courſes, to his own prejudice, v. 1. and threatned both him and Judah, v. 2. He ſets before them the example of their Father Jacob, in his carriage and ſucceſſe, v. 3, 4. inviting them to follow his footſteps, in hope of like ſucceſſe from him who is an unchangeable God, v. 5, 6. 2. He returnes to challenge them for being ſo unlike Jacob in their way; And particularly, he accuſeth them of covetouſneſſe accompanied with deceit and oppreſſion, v. …. and of pleaſing themſelves in their way, v. 8. for which he threatens them with exile, yet promiſing to reſtore them, v. 9. Next, he challengeth them for contempt of the Word, v. 10. for increaſe of Idolatry, and excuſing of it with vain pretences, v. 11. for cauſeleſſe boaſting of their Original and Predeceſſours, v. 12, 13. and generally, for their bitter and ingrate provoking of God, v. 14.— for which he threatens them, v. — 14.
Verſ. 1. EPhraim feedeth on winde, and followeth after the Eaſt-winde: he daily increaſeth lies and deſolation, and they do make a covenant with the Aſſyrians, and oile is carried into Egypt.
In this Verſe the ten Tribes are challenged for their empty and vain hopes and ſhifts; and particularly, for their hunting after humane helps and confidences, and their making Covenants, and ſending preſents on every hand for that end. This the Lord pronounceth to be not only an unprofitable, but an hurtful courſe: which he expreſſeth partly in borrowed tearms, of feeding on winde, (an empty thing, which may fill, but cannot feed,) and following the Eaſt-winde, which was tempeſtuous and noiſome in theſe Countreys, Gen. 41.6. Iſa. 27.8. Jon. 4.8. and partly, in more proper tearmes, calling their courſes lies and deſolation. Whence learn, 1. It is no unuſual thing to ſee men abound in empty and falſe hopes, whereby they may (as they think) hold up their own hearts againſt wrath and the threatenings of the Word; For, ſo doth Ephraims example teach. 2. Carnal confidence in humane helps and confederacies, is one maine hinderance of the words working upon people, and a prop to deluded and wicked men; For, ſuch was Ephraims hope in particular. 3. Men are naturally ſo averſe from God, that they will ſpare no paines or expence to keep them out of his reverence, and will turne them to all hands, to prevent any neceſſity of ſeeking to him; For, therefore doth Ephraim make a Covenant with the Aſſyrians, to his own great expence, a Kings 15.19. & 17.3. and to ſecure himſelf yet more, oile (which was very excellent in Judah, 2 Kings 20.13.) is carried into Egypt, on the other hand, to buy their peace. And all this is, that he may ſecure himſelf without turning to God. 4. Upon due conſideration, men may finde that they have no leſſe pains by going out of Gods way, then if they had kept in it; but that Gods way, as it is undoubtedly the ſureſt, ſo in many reſpects it is even the eaſieſt courſe; For, when Ephraim goeth wrong, he muſt follow after, and earneſtly purſue his courſe; he muſt dayly increaſe, though it were but lies, and he muſt hire Egypts kindneſſe with oile, and the Aſſyrians not without a preſent. Whereas turning to God, however it be altogether contrary to nature, yet it doth not impoſe ſuch bondage and toile upon men. 5. When men are given up to place their reſt in ſinful confederacies and carnal confidences, ordinarily they prove alſo perfidious in their pactions and Covenants; For, ſuch alſo was Ephraims way, They do make a covenant with the Aſſyrians, to be ſervants to them, as it is, 2 Kings 17.3. and yet oile is carried into Egypt, in a clandeſtine way, to borrow help in proving falſe to the Aſſyrian, as is cleared, 2 Kings 17.4. 6. Whatever carnall hopes men do reſt upon, yet they are but empty and deceitful, and will prove ſo, let men eſteem of them as they will; For, they are but winde and lies. That which is ſaid of Idols, Iſa. 44.20 will prove true of all ſuch confidences. 7. Such as would deceive God with faire ſhewes, and vain pretences, are juſtly plagued with diſappointment in theſe courſes they chooſe unto themſelves; For, they who compaſſed the Lord, or his ſervants with lies, ch. 11.12. do now feed on winde, and increaſe lies. 8. Carnal confidences will not only deceive men, but draw on more plagues, and be the occaſion and cauſe, if not alſo the mean of their ruine; For the winde proves the Eaſt-winde, and their lies, deſolation. And ſo it was verified, for not only did they impoveriſh themſelves with preſents and gifts; but the Aſſyrians were Ephraims ruine, and the Egyptians not only helped them not, but their ſeeking to them drew the Aſſyrians upon their tops, 2 Kings 17.4, 5.
Verſ. 2. The LORD alſo hath a controverſie with Judah, and will puniſh Jacob according to his wayes: according to his doings will he recompenſe him.
To terrifie Iſrael the more, he declareth that he hath a controverſie with Judah alſo, though better then they; which he will plead, as well as he will puniſh Iſrael (who deſcended from Jacob, and gloried in that title) according to their wayes and doing. Whence learn, 1. Such as do promiſe unto themſelves impunity, becauſe ſin is general, and others imbarked in it with them, will meet with a diſappointment; And all the advantage that the general over-ſpreading of ſin affords, will be that it provokes God the more, and that every ſinner ſhall get more company in the calamity; For, this was one of Iſraels refuges, that Judah alſo was not very good, and in particular, that they were now and then following theſe confederacies, as the Scripture makes clear. And this the Lord refutes by this threatning. 2. Whatever God approve of in people, that is right, either in publick managing of affaires, or external way of Worſhip; yet he both ſeeth, and will puniſh the ſins of their converſation, which are not anſwerable to theſe; For, albeit Judah be commended, ch. 11.12. yet becauſe of their failings in daily practice, The Lord hath alſo a controverſie with Judah. 3. The Lord is ſo impartial and tender, as that however every ſin deſerve extreameſt judgements, and he will not ſpare any; yet he will meaſure out his ſtroakes and diſpenſations according to the degree of peoples ſin, and their obſtinacy in it; For, he hath a controverſie with Judah, which imports that the proceſſe was but yet in pleading, by the Word and more gentle corrections, and that he would not ſo ſuddenly deſtroy them; whereas for Iſrael, he will puniſh Jacob, &c. 4. The Lord will not be deceived, nor ceaſe to proſecute a controverſie, becauſe of faire titles which men pretend to, when yet their wayes are not anſwerable; For, though they were Jacob, all whoſe children were of the bleſſed ſeed, (as it was not with Abraham and Iſaac,) and therefore as good as Judah; yet the Lord will puniſh Jacob according to his wayes, according to his doings will he recompenſe him.
Verſ. 3. He took his brother by the heele in the wombe, and by his ſtrength he had power with God.
4. Yea, he had power over the Angel, and prevailed: he wept and made ſupplication unto him: he found him in Bethel, and there he ſpake with us.
Having mentioned Jacob in whom they gloried ſo much, he takes occaſion to relate what was Jacobs deportment and ſucceſſe; partly, that he might invite them to imitate him, in hope of like favours; and partly alſo, that it might be ſeen how juſtly he did accuſe and ſentence them, for being no way like to him, as appears from the reſt of the Chap. In this relation he points at three Hiſtories concerning Jacob; The firſt is that of his conception and birth, Gen. 25.22, 26. where in the very wombe, he took his brother by the heele, (whence alſo he got his name,) as ſtriving by a divine inſtinct, for the bleſſing. It imports, 1. A divine inſtinct and inclination put in Jacob in the very wombe, to ſtrive with his brother for the Birth-right and Bleſſing. And teacheth, 1. The favour of God and his grace are ſo far from being conferred according to mens merits and works; that the Lord not only chooſeth his own from eternity, and before they have done good or evil; but doth alſo ſometime prevent them with his ſanctifying grace in the very wombe; as here appeareth in Jacob. See Jer. 1.5. Luke 1.44. 2. It is a great bleſſing, and a double mercy, when the Lord not only conferreth grace upon a ſinner, but doth it timely, and makes them his from the wombe to the grave: as here he did to Jacob. This doth prevent much bitterneſſe for many ſlips before converſion, and for being (as it were) borne out of due time. 3. It is the commendable evidence of grace, when it ſtirs up men to labour, that none out-ſtrip them in deſiring ſpirituall bleſſings, For, it was about this that Jacob was moved by inſtinct, to contend with Eſau. 2. It imports, that however Jacob was not able by ſtrugling to prevent Eſau's being the firſt-borne, and ſo likely to get the Birth-right and Bleſſing; yet this ſtrife in the very birth, preſaged, that in Gods purpoſe he was preferred, and that he ſhould be advanced to be the root out of which the Church and bleſſed Seed ſhould ſpring. And it teacheth further, 1. Where our endeavours fall ſhort, yet they are not to be given over, expecting that free-grace will make it up; For, Jacob ſtrives ſtill, even when Eſau is coming forth before him, as an evidence that grace would make up his diſadvantage. 2. As Jacob had his dignity and priviledges by gift; ſo it beſeemed his poſterity ill to boaſt of it, and abuſe it; And as grace beſtowed that on him after much wreſtling, ſo it was their duty not to reſt formally upon it, but to entertain it as he got it: So much would he teach Iſrael from this example of their Father Jacob.
The ſecond Hiſtory pointed at, is recorded, Gen. 32. wherein, being afraid of danger from his brother Eſau, he wreſtled with God by prayers and teares, ſtriving for a bleſſing, and obtained it. It teacheth, 1. The choiceſt mercies of the people of God come oft-times unto them after ſad afflictions, wraſtlings and terrours; for, ſo doth Jacobs experience teach. 2. Difficulties, when they encounter us, would not be given way unto, but ſet againſt; for, ſo doth Jacobs practice teach, who fell a wraſtling when he was in danger. Diſcouragement and lying by, will ſerve for nothing, but to make difficulties more inſupportable. 3. The beſt way of managing difficulties, is to ſee Gods hand in letting them out, and to begin at him, by wraſtling with him for his favour and bleſſing, as the compendious way to prevaile with men in what trials they may have a hand in; For, ſo did Jacob overcome all his difficulties by having power with God, &c. See Gen. 32.28. 4. God will give unto his weak ſervants ſtrength in ſtriving with him, anſwerable to the task he puts upon them; yea, he who is Omnipotent and invincible, will condeſcend ſo farre, as to let them prevaile over him in his own ſtrength, when he ſeemes to reſiſt and be oppoſite unto them; For, by his ſtrength (to wit, which God had given him,) he had power with God, yea, he had power over the Angel, and prevailed. Gods appearing as a partie doth not portend a foile to the poor ſinner who wraſtles with him, though he be Omnipotent, and they weak. 5. God is therefore eaſie to be prevailed with, becauſe his people have not to do with God, ſimply conſidered in himſelf, and in his diſtance from the creature, but with God in the Mediatour Chriſt; For, it is with the Angel (or Meſſenger of the Covenant, Mal. 3.1.) who is alſo God, that Jacob had to do, and therefore had power, and prevailed. 6. Supplications and prayers are the great prevailing Ordinance with God in wraſtling; For, thus did Jacob prevaile, he made ſupplication unto him, and thus did Chriſt leave us a paterne, Luke 22.44. 7. Such as wreſtle with God by prayer, muſt have their heart broken and melted before God, and preſſed with their great need; For, it was Jacobs true magnanimity, that he wept and made ſupplication.
The third Hiſtory, (wherein chiefly Gods mercy and gracious bounty toward Jacob, appeared) is, Gods appearing to Jacob at Bethel, firſt when he fled from his Fathers houſe, Gen. 28.11, 12, &c. and again after his trouble at Shechem, Gen. 35.1, 2, &c. At both which times God manifeſted his minde to him in things concerning not only himſelf, but his poſterity, and namely, in making promiſes concerning the Church to come of him. Whence learn, 1. The Lord will finde, and be found of his people, when they are little expecting it, as, Gen. 28.16. and when they are in great diſtreſſe, as Jacob was by reaſon of the ſlaughter of the Shechemites, Gen. 34.3…. with 35.1. yea, and when they came to him after they have failed in duty, and forgotten their former vowes and obligations; as Jacob had forgotten his vowes made to God the firſt time, Gen. 28.20, 21, 22. till upon occaſion of his diſtreſſe, God calls him to go again, Gen. 35.1. In theſe reſpects it is ſaid, he found him in Bethel, which may be underſtood both of God, who prevented Jacob by a viſion the firſt time, and with a call the ſecond time; and of Jacob, who found God there, when he ſought unto him. 2. Gods comfortable interview and intercourſe with his people, is by his Word, wherein he is to be ſought and found; For, there he ſpake. 3. Gods manifeſtations and revealing of his minde of old, ſerves for the uſe of the Church in all ages; For, ſaith he, there he ſpake with us, as if they had been there preſent, becauſe what was ſpoken concerned them. This was eſpecially true in Jacobs caſe, to whom the promiſes were not perſonal only, but chiefly for his poſterity. But it is alſo of general verity, that as the Church is much concerned in mercies and preſervation granted in former times, whereby they alſo are preſerved, who otherwiſe had not been; and therefore ought to rejoyce as one body with the Church, and as if they had been there, Pſ. 66.6. So the promiſes made to the Church of old, belong to the preſent Church, and particular perſons in their need, as if they had been firſt ſpoken to them, Joſh. 1.5. with Heb. 13.5. Heb. 12.5.
Verſ. 5. Even the LORD God of hoſtes, the LORD is his memorial.
To the end he may apply this to the preſent purpoſe, to ſtirre them up to their preſent duty; He deſcribes God who did all this, and ſpake thus to Jacob, as the true God, and God of armies, and that he did this to be a memorial of himſelf throughout all generations, who is ſtill the ſame. And it teacheth, 1. Chriſt is without all controverſie true God, the ſame in Eſſence, and equal in Power and Glory with the Father; For, this Angel, ver. 4. is even Jehovah the God of hoſtes, 2. Great is their advantage, and their dignity, who have converſe and keep communion with God, who hath being of himſelf, and who hath all creatures ready as Hoſtes at his Command, as there is need; For, this ſets out Jacobs advantage, that in his wreſtlings and other intercourſe, he had to do with the LORD God of hoſtes, whereof he got a proof; Gen. 32.1, 2. 3. God is unchangeably ſtill the ſame, as kinde, able, and exorable to his people as ever he was at any time, if they would come and make uſe of him; For, he did all that to Jacob, not only for preſent uſe, but that proving himſelf to be Jehovah, this might be his memorial, for the uſe of his Church in all generations; and upon this ground it is, that in the next v. they are exhorted to turne to him; See Exod. 3.15. 4. The Lord needs no Images to keep up a memorial of him; but his Name and Nature manifeſted in his Word and Works, is ſufficient to keep them who converſe with theſe in remembrance of him; For, Jehovah, and his manifeſting himſelf to be ſo, is his memorial.
Verſ. 6. Therefore turne thou to thy God: keep mercy and judgement; and wait on thy God continually.
Upon what hath been ſaid of Jacobs carriage and ſucceſſe, and of Gods being unchangeably the ſame; he gathereth an exhortation that they would take a proof of God by their converſion to him; and would prove the ſincerity thereof by duties of the ſecond Table, and by their conſtant dependance upon, and entertaining of communion with God. Whence learn, 1. When the Lord makes offer of his favour, by declaring what he is, and what he hath been to others, it is our duty to make uſe of it, unleſſe we would draw on more guilt: So much doth this inference from the former Doctrine, teach, Therefore turn thou. 2. Such as have made Apoſtaſie, would not only be convinced that it is ſo; but ought not to lie ſtill there, without thinking of recovering themſelves; For, this direction, turne thou to God, inſinuates they had made defection from what Jacob had attained, and that they ought to amend it. 3. The Lord makes offer of himſelf, even to his Apoſtate people, and they are allowed to claime a Covenant-right in him, if they deſire to return; And Apoſtates their pretending to an intereſt in God, obligeth them to amend their faults; For, turne thou unto thy God, imports an argument, both from his offer, and their own pretences. 4. The Lord will not be deceived with ſhewes and flouriſhes of repentance, but requireth that by duties of the ſecond Table, both of mercy and juſtice, we ſhould prove the ſincerity thereof, and eſpecially by mercy in the firſt place; Therefore, it is ſubjoyned, keep (or, carefully obſerve to do, and take opportunity of doing) mercy and judgement. See Mat. 3.7, 8. 5. Such as indeed turne to God from their Apoſtaſy, will be careful for the future, to walk in cloſe dependance and communion with God, to prevent the like defection; and as being diffident of their own ſtrength, to do it of themſelves; Therefore, it is alſo ſubjoyned as another evidence of their turning, wait on thy God continually. 6. The fruits of obedience, …s they muſt flow from converſion & renovation ſo they muſt be cheriſhed, and kept up, by much communion with God, and followed with much ſelf-denial; Therefore, it is alſo more immediately ſubjoyned to the former exhortation of keeping mercy and judgement, t…at they ſhould wait on God continually, that though they were indeed turned to God, yet they would ſtill depend on God for influence to every good word and work; and having done all, yet they would not truſt on it, but ſtill wait on God. 7. Communion with God, and ſelf-denial, is evidenced and improven by much needy dependance and waiting on God, which hath ſtill hope in the boſome of it; For, wait thou on God, ſaith he. Waiting on God under ſeeming want, is a more real proof of communion keeping then many enjoyments are, whereon men would reſt, and it tends to much enjoyment. And the word alſo ſignifies, hope in God, or expect God, becauſe a man by his waiting on, proveth that his hope is not quite cruſhed, though he diſcerne not that it is ſo, (for, if it were quite gone, he would wait no more, 2 Kings 6.33.) And whatever he think or feele, yet it is a clear proof that there is great ground of hope to one in ſuch a condition. 8. Intereſt in God would be laid hold upon for encouraging to dependance; And ſuch as cleave to him, and wait on him, do prove an intereſt, For, wait on thy God, ſaith he; If any cannot lay hold on this to begin their waiting, yet by waiting they prove it. 9. Dependance on God, and keeping communion with him, is a duty that admits of no Vacation or Tearm-day; Our beſt condition muſt not interrupt our needy dependance, and our ſaddeſt deſertions and rejections, do not warrant us to give it over; wait on thy God continually.
Ver. 7. He is a merchant, the ballances of deceit are in his hand: he loveth to oppreſſe.
The Lord having thus exhorted them, he proceeds in the reſt of the Chapter to ſhew how little theſe exhortations had taken, and how unlike Jacob they were, for all their glorying of him. This he doth in two articles of accuſation, to every one of which a ſentence is ſubjoyned. The firſt article hath two branches, whereof the firſt is, that Ephraim, or Iſrael was ſuch a merchant, or follower of the world, as looked liker a Canaanite then an Iſraelite, as did appear in his deceit in merchandizing, and his delight in violent oppreſſion. Whence learn, 1. The members of the viſible Church may ſo far degenerate, as whatever their titles and prerogatives, and their boaſting of them be; yet in reality they become as vile as the vileſt of the people, and God will ſo account of them; for, he is a Canaanite, (or, as it is in the Original, Canaan! by way of abrupt indignation,) The word uſually ſignifies a merchant, becauſe the Canaanites were great traffickers, and inſinuating ſtonpers, (as the word imports,) that they might deceive; and ſuch merchants were they, reſembling the ancient poſſeſſours of that land. See Amos. 9.7. 2. The love of riches is a great ſnare upon men, and drawes them on courſes contrary to their profeſſions and obligations, for, being a merchant, by covetouſneſſe in that calling, he became a Canaanite. See 1 Tim. 6.9, 10. 3. Men are then exceſſive in the love of riches, when they will not wait on God, expecting his bleſſing on the lawful uſe of a lawful calling, but do uſe ſinful ſhifts; And particularly, when they dare uſe deceit in bargaining, and in weights and meaſures; for, in this he is a Canaanite, the ballances of deceit are in his hand, that is, he perpetually ſtudieth to deceive, and not only likes it, but dares practiſe it. 4. Such as dare u…e deceit, will not ſpare to oppreſſe where they have power, and when ſecret deceit doth not bring in gain enough; yea, even in deceitful trading there is oppreſſion, by taking advantage of theſe they deal with, their neceſſity, or want of skill, to take from them what is not right. In theſe reſpects, deceit, and to oppreſſe are joyned together; and the ſame word ſignifieth both. 5. Love to ſin is a great aggravation of it, and it is horrid, when men not only deceive and oppreſſe out of love to wealth, (though as they pretend, unwillingly, if they could be rich otherwiſe,) but uſe of oppreſſion draweth to the love of it alſo, as well as of wealth by it; as accounting it their grandour to be terrible, or on the like conſiderations; Therefore it is added, he loveth to oppreſſe.
Verſ. 8. And Ephraim ſaid, Yet I am become rich, I have found me out ſubſtance: in all my labours they ſhall finde none iniquity in me, that were ſinne.
The ſecond branch of the accuſation holdeth forth Ephraims impudence, pleaſing himſelf in his deceit and oppreſſion, whatever the Prophets ſaid againſt it, as being made rich, and full of ſubſtance thereby; As for that which followeth in the Verſ. it may be underſtood, 1. As an argument drawn from ſucceſſe, that ſince he was rich, therefore there was no iniquity in his way; or that (as the word will read) there is no puniſhment of iniquity to prove that there was ſin in his labours, and therefore, why would they condemne what God countenanceth? And indeed, proſperity in ſinful wayes is an old ſnare, hindering men from heeding challenges, or Gods anger becauſe of them. 2. As confirming his innocency with a profeſſion of deteſtation of ſin; They ſhall finde no iniquity, for that were a ſin, or, I abhorre it as a vile ſin. And indeed, ſome may be ſo groſſely hypocritical, as to pretend to great hatred of that, which they act with delight: and others, by going on in ſome ſins, may be drawn to act that which formerly they abhorred, and may be doing that upon the matter, and in practice, which they think they abhorre much in contemplation. Many would ſtartle much at the charge of Atheiſme, or denying of God, who yet in practice do ſo daily, Pſal. 14.1. Tit. 1.16. But the word in the Original is not ſo emphatick, as to bottome this interpretation. Therefore I look upon it with the Tranſlation, as an extenuating of his fault, which was challenged, that however poſſibly in attaining to riches, he had uſed ſome fine and handſome trickes and conveyances, yet the Prophets ſhould finde no groſſe iniquity, to be charged as expreſſe ſin, or that they needed to keep ſuch a ſtir about it. Doct. 1. Wicked proſpering men ordinarily adde unto their oppreſſion and deceit, a glorying in themſelves, not acknowledging God in what they acquire; For, Ephraim ſaid, I am become rich, I have found out ſubſtance. 2. Gainful ſinnes are ſuch as men will not eaſily be convinced of, nor turn from, ſo long as they have carnal comforts to ſtop the mouth of conſcience, and to be a buckler againſt the importunities of Gods Servants; For, when they were challenged, Ephraim ſaid, Yet I am become rich, though they boaſt me with Gods diſpleaſure. 3. Wicked men their great eſtimation of riches, makes them very ſticking to what may acquire them, and to pleaſe themſelves therein, though it be ſinful; For, he accounted it ſubſtance, and found out as a precious jewel, and with much paines; and therefore not to be ſleighted. 4. It is alſo another cauſe why men take not with challenges for the wayes of their acquiring wealth, that they look on theſe courſes as their calling and occupation, which therefore none ought to reprove, as if a lawful calling could juſtifie every miſcarriage in proſecuting of it; For, this is another pretext, it is my labours, the word ſignifieth toile unto wearineſſe, and Ephraim thinks that his diligence in his calling, ought not to be reprehended. 5. Wicked men are ſo far from eying of God, or putting their own conſciences to it, to judge of their way, that if others cannot ſee nor accuſe them of a fault, they think they are well enough; For, ſo reckons Ephraim, they ſhall finde none iniquity, &c. that is, the Prophets, and theſe who challenge them; which though it had been true, (as it was not,) had been but ſmall ground of peace, ſo long as God or their own conſcience might challenge them of ſin. 6. Handſome conveyances of ſin, by fineneſſe of wit, is a great ſnare to many, by concurring with other cauſes, to hide the ill of their way from them; For, ſo doth Ephraim ward off all challenges, they ſhall finde none iniquity that were ſin. 7. It is alſo a dangerous ſnare, and an evidence of a corrupt diſpoſition, when men make diſtinction of ſinnes, ſo as not to be troubled ſo long as they avoid what is more groſſe and palpable ſinful; For, ſo doth Ephraims apology inſinuate, that ſo long as they could finde none iniquity that were ſin, he would not be troubled for leſſer things.
Ver. 9. And I that am the LORD thy God, from the land of Egypt, will yet make thee to dwell in tabernacles, as in the dayes of the ſolemne feaſts.
Followeth the Lords ſentence for theſe ſins ſo defended, which is conveighed in the boſome of a promiſe of mercy to the godly; Wherein he declares that as of old he ſent them into Egypt, and did keep them in a wilderneſſe, after he had delivered them from thence; and yet gave them ſuch an iſſue at laſt, as was worthy of a yearly remembrance in the ſolemne feaſt of Tabernacle: So, ſince they had forgotten that mercy, he will again caſt them out of the land; and yet at laſt will gather and bring them back again, and make their preſervation and reſtitution then, furniſh as much matter of joy as of old. See Jer. 16.14, 15. Doct. 1. Whatever be the miſcarriages of the Lords people toward him; yet he hath ſufficient evidence to plead for him, that he hath been good to them: And in particular, his dealing with them may abundantly refute their glorying in themſelves and condemn them for making ill purchaſe; For, whatever their way was, yet I am the LORD thy God, from the land of Egypt, ſaith he; and therefore it was a fault in them, to exalt themſelves as the authors of their proſperity, (as they do, v 8.) ſeeing it ſlowed all from his bounty, or his indulgence or long-ſuffering toward them; and it was a fault to take themſelves to ill ſhifts for purchaſing wealth, having to do with him who hitherto had proven ſo liberall. 2. Defended ſin, and particularly ill purchaſe, when men will not ſee the evil of it, ſhall be refuted by ſtroakes; and taking away not only of ill purchaſe, but what they had beſide with Gods approbation: For, ſo much doth this threatening of exile, and caſting them out of the land, teach. 3. As Gods peculiar intereſt in his people, is the cauſe why he will not ſpare their faults, Amos 3.2. So he would not have ſaddeſt and juſtly deſerved ſtroaks looked on as his renouncing of his intereſt, but that he mindes to keep it ſtill; For, I that am the Lord thy God will do this, becauſe I am thy God; I will ſmite, and will be thy God though I ſtrike. 4. The longer God hath manifeſted an intereſt in a people, and the more gloriouſly he hath appeared for them, the more cauſe hath he to ſtrike when they ſin, and the more confirmations have they, that he will not caſt off when he ſtrikes: For, ſaith he, I am thy God from the land of Egypt, gloriouſly delivering thee from thence, and proving my ſelf thy God ſince that time. And therefore juſtly do I correct thy ingratitude, when thou ſinneſt, and thou haſt ground to expect that I will not ceaſe to be thy God for all that. 5. Where God hath an intereſt in a people, his ſtroakes will be all dipped in love; and ought to be looked on as making way for, and ending in new proofes of love; For, ſaith he, I will yet make thee to dwell in tabernacles, where he giveth them the firſt ſight of their exile and diſperſion, in a promiſe of making them keep feaſts in remembrance of their deliverance from it. 6. The Lord, when he afflicts his people, undertakes not only to give a ſweet iſſue from it, (which can be expected only from him;) but that he will ſatisfie them therewith, and cauſe them to rejoyce becauſe of it; For, I will make thee to dwell in Tabernacles, holds forth Gods undertaking to give the deliverance, and that they ſhould be ſatisfied and keep feaſts, or have joy like unto what they had during theſe typical feaſts. 7. God hath given ancient proofes of his love to his people, which as forgetfulneſſe of them, draweth on new trouble; ſo being in trouble, they give ground of confirmation of faith for what he further promiſeth: For, I will make thee to dwell as in the dayes of the ſolemne feaſts, imports not only that the former mercy now forgotten, behoved to be revived by a new mercy after a ſtroak, but that the one might be a pledge to the other.
Verſ. 10. I have alſo ſpoken by the Prophets, and I have multiplied viſions, and uſed ſimilitudes, by the miniſtery of the Prophets.
Followeth the ſecond article of accuſation and challenge, which hath foure branches: Whereof the firſt is, their unfruitfulneſſe under the diſpenſation of the Word. The Lord who by delivering them from Egypt, and by his kindeneſſe ſince, v. 9. had laid an obligation upon them to ſerve him; had alſo ſent Prophets to them, who frequently and clearly had revealed his minde, and what their duty was, to which they were obliged by his kindneſs: and yet (as is to be underſtood,) they remained ignorant and diſobedient. Whence learn, 1. Pains taken on a people by the Word, as it doth not alwayes prevaile with them; ſo it is ſo ſpeciall a benefit, and doth ſo clearly hold out duty, as it draweth on great guilt, when uſe is not made of it: For, the ſcope of this challenge and aggravation of their ſin, from the clear light held out unto them, teacheth ſo much. 2. As it is God who ſpeaks by his Meſſengers, and who is either received or contemned in mens carriage toward them; ſo this will greatly heighten deſpiſers guilt: For, I have ſpoken by the Prophets, ſaith he, and yet have been ſleighted. 3. The eminency of Meſſengers imployed, and the excellency of their Meſſage, and of the way of their receiving it, doth yet further plead for God, and againſt deſpiſing ſinners: For, they were extraordinary Prophets, and rehearſed viſions, and what they received in an extraordinary way. And though the Church have not ſuch Meſſengers now, yet it may let us ſee their guilt who deſpiſe moſt eminent ordinarie Meſſengers, who labour to ſtand in Gods Counſel, and to depend upon him, that they may finde out his minde in the Word, and bring it out with evidence and power to people; and it doth alſo witneſſe againſt them, who have the viſions of the ſame Prophets recorded in Holy Writing, and explained to them by ſuch ordinary Miniſters, and yet do deſpiſe them. 4. It is but a falſe pretence for men to reject the Meſſages of the Word, becauſe the Meſſengers are ordinary, and may erre; For, they who are of that temper, would uſe Prophets and Viſions no better, as Iſraels carriage doth teach us. 5. The frequency and continuance of a Miniſtery, and Meſſages from God by them, as it argueth the Lords care and long-ſuffering toward a people; ſo it giveth them the more to reckon for: Therefore it is added, I have multiplied viſions. 6. As the Lord looketh to the manner, as well as to the matter of Preaching, and muſt be the enabler for both; ſo even the manner and plainneſſe of the way of Preaching, will yet further condemne the diſobedient; For, it is a part of his praiſe in furniſhing his Prophets, and of their ditty, I uſed ſimilitudes, (which is a plain and familiar way of Preaching, repreſenting divine things in ſome ſort, to the very ſenſes,) by the miniſtery of the Prophets.
Verſ. 11. Is there iniquity in Gilead? ſurely they are vanity, they ſacrifice bullocks in Gilgal▪ yea, their altars are as heaps in the furrowes of the fields.
The ſecond branch of the challenge (in this Ver.) is by ſome thus underſtood; That iniquity was not alone in Gilead, though now they are become vanity, being carried into captivity before the reſt, as theſe beyond Jordan were, 2 Kings 15.29. but the like evil was in Gilgal, and commonly in all places; and ſo they ſhould not be ſpared either. But the Text runs better thus; Whereas they doubted if there could be any ſin in their worſhip in Gilead relative to the calves, it being masked with ſo many pretences: Therefore the Lord declareth that all theſe were but vanity, and that both there, and in Gilgal, and elſewhere, their ſacrifices were but profane bullock-fleſh, and their many alt…rs no better then ſo many heaps of ſtone gathered from off the land, and ſo many teſtimonies (as heaps of ſtone were made uſe of for witneſſing of old) of their departing from Gods appointed Worſhip. Whence learn, 1. Idolatry and corrupt worſhip may be ſo busked up, as the practiſer of it will not readily ſee the ill of it; For, Is there iniquity in Gilead? ſay they, as not convinced of it; or the Lord by the Prophet, as challenging their conſcience for ſuch a profane thought. 2. It is one deceitful pretence of corrupt worſhip, when men ſet it up as a memorial of ſomewhat done by God for his people; and accordingly they chooſe either time or place, (as they have opportunity of either) wherein that was done to performe their worſhip in: For, therefore did they chooſe Gilead, where Jacob got a proof of love in his deliverance from Laban,, Gen. 3….47, 48. and Gilgal, where they entered the promiſed land, Joſh. 4.19. and where the Covenant was renewed, Joſh. 5.2,—9. 3. Let men pretend what they will for palliating Idolatry and corrupt worſhip; yet in truth, and before God, their pretences are all but vain and deceitful, and will prove ſo: Surely, ſaith he, they are vanity. 4. Moſt ſolemne adminiſtrations and ordinances, wanting an inſtitution, are but common things, and ſo much the baſer that they are ſo abuſed; For, they ſacrifice but bullocks, and they are ſo ſtill. 5. Idolatry and corrupt Religion will never ſatisfie the mindes and conſciences of men; as their endleſſe multiplying of theſe courſes, when they forſake the rule, witneſſeth; For, their altars are as heaps, or many of them. 6. Multitudes of Altars, or ſervices will not render them the more acceptable, where an inſtitution is wanting: For, were their altars never ſo many, yet they are but as heaps in the furrowes of the fields, becauſe they had but one Temple, one Altar, and one Prieſt-hood appointed of GOD.
Verſ. 12. And Jacob fled into the countrey of Syria, and Iſrael ſerved for a wiſe, and for a wife he kept ſheep.
13. And by a Prophet the LORD brought Iſrael out of Egypt, and by a Prophet was he preſerved.
The ſecond branch of the accuſation, is a challenge for their vain gloriation in their Original, while they ſleighted the grace of God which exalted them. They looked on themſelves as excelling all Nations for Nobility of kinde according to men, and to the fleſh, forgetting what root they did ſpring from: and that Jacob their Father being a ſtranger with his Fathers in the promiſed land, was made to flee into Syria, and was there ſo poor, that he had no portion to pay for a wife, but ſold himſelf to be a ſhepherd to pay it. His poſterity likewiſe were but in a mean condition, being driven out of Canaan by famine; made ſlaves in Egypt, and delivered from thence, and preſerved in the wilderneſſe only by the Miniſtery of Moſes, who though a Prophet, yet was not famous for carnal prerogatives, but a baniſhed man, and a ſhepherd in his exile. And by this alſo the Lord would again ſet before them the carriage of their forefathers, which they did not imitate, and his great kindeneſſe in delivering, preſerving and advancing them, and that by the means of a Prophet, to aggreage their ingratitude toward him, and their contempt of preſent Prophets. Whence learn, 1. Scripture-Hiſtories and examples are recorded for our uſe, and they are profitably read, only when uſe is drawn from them: For, ſo doth the Lord hold out this Hiſtory of Jacob and Iſrael, not as a naked Hiſtory, but as containing challenges and documents for the preſent generation. See Rom. 15.4. 2. Albeit the Church, when ſhe is exalted by God, and honoured with great priviledges, do readily ſwell with conceit, as if God could not get a people beſide her: Yet if ſhe keep her Original in minde, ſhe will ſee cauſe to glory in nothing but in grace alone; For, ſo much do theſe examples teach. 3. The Lord may lay them very low by afflictions, whom yet he will advance, and may traine them up under the rod, and prepare them for theſe intended mercies; For, ſo much did Jacob finde in his flight and hard ſervice, (when Eſau who had ſold his birth-right is proſpering,) and Iſrael in Egypt, and the wilderneſſe. See Deut. 8.14, 15, 16. 4. A good wife is one of the chief of mens external bleſſings, and a favour that cannot be dear bought; And it is the duty of wives ſo to carry themſelves, as they may not be eſteemed of only for the great portion they bring with them, (which they may ſoon miſſpend, and more with it,) but for their being a comfortable help to their husbands: So much is imported in the Law among ſome Nations, of paying dowry for a wife, Gen. 34.12. 1 Sam. 18.25. 2 Sam. 3.14. which Jacob paid by hard ſervice, Iſrael ſerved for a wife, and for a wife he kept ſheep. 5. God by very ſmall means can deliver his people out of extream dangers, and can preſerve them (as they will need preſervation) after deliverance, that ſo they may glory in him only: For, by a Prophet (without any viſible power) the Lord brought Iſrael out of Egypt, and by a Prophet was he preſerved. 6 Whatever eſtimation ſecure and profane men may have of a Miniſtery, yet they are Gods notable inſtruments for the good of his Church, as they alwayes finde in a day of diſtreſſe: For, by mentioning a Prophet, as the inſtrument of Iſraels deliverance and preſervation, he doth upbraid their ſleighting of Prophets now, though of old they had ſtood them in ſo great ſtead.
Verſ. 14. Ephraim provoked him to anger moſt bitterly; therefore ſhall he leave his blood upon him, and his reproach ſhall his Lord returne unto him.
The laſt branch of the accuſation, and the ſumme of all the reſt, is, that by their ſinful ingratitude, and their own inventions, they provoked God grievouſly, and as it were, of ſet purpoſe. To all which is ſubjoyned the Lords ſentence, that he will give them up to reap the fruit of their bloody crimes, whereof themſelves only ſhould bear the blame; And that he will caſt on their own faces the fruit of that reproach and diſhonour which they offered to do to God by their ſins. All which he will do according to his right of dominion over them. Whence learn, 1. Gods people cannot prove that he takes up a controverſie needleſſely againſt them, but he is only angry when they put him to it by their ſin: For, Ephraim (who miſled all the reſt) provoked him to anger. 2. As all ſin floweth from a bitter root, and doth provoke God to let the ſinner feel it bitter in end; ſo the provocation of his people is moſt bitter, eſpecially when they forſake him, and embrace idols, and when they carry themſelves ingrately toward him, and yet will pretend to an intereſt in him: For, it was by theſe and the like ſins that Ephraim provoked him to anger moſt bitterly, where he ſpeaks after the manner of men who are imbittered by undutiful and groſſe miſcarriages toward them; and it imports that their provocations were intolerable, and that they ſhould finde by the bitter fruits of them, how much he is provoked. 3. God needs no more for taking courſe with men, but leave them to their own guilt, to reap as it deſerveth; And it is a ſad judgement, when our guilt (and not Gods mercy) gets the meaſuring out of ſtroaks; For, it is his ſad ſentence, therefore ſhall he leave his blood upon him, that is, God will leave him under the guilt and power of his bloody crimes, and cruel ſinnes againſt the ſecond Table, that they may draw vengeance upon him. 4. When God threatens and ſtrikes his ſinfull people, he is innocent of their ruine, and onelyonly ſinne is to be blamed: For, he ſhall leave his blood upon him, may import alſo, that his blood and deſtruction for theſe bloody crimes, was upon his owne head, and not to be charged on God. 5. Wicked men within the Church, do by their miſcarriage, reproach and raiſe an ill report upon God, as if he were not an all-ſufficient God worthy to be ſerved, as if he ſhould be guided by them in the matter of duty and Religious performances; and accept what they offer, and not what himſelf commands; and as if he were a liker and approver of their ſinne, becauſe he continues his favour toward ſuch: And all this they do, beſide the reproach caſt upon God by the Heathen, becauſe of their miſcarriages: For, there is a reproach to be returned, which conſequently imports, they had caſt it upon him. 6. A reproached Lord will vindicate his own glory, by cauſing all the reproachful effects of ſin to return upon the ſinner: For, his reproach ſhall his Lord return unto him. 7. When God is provoked to anger, neither a real nor pretended intereſt will hold off ſtroakes; And albeit preſumptuous ſinners do reject God, his authority and yoke; yet he will exerciſe dominion over them whether they will or not: For, ſaith he, his Lord ſhall returne it upon him, whereby he ſheweth that no intereſt will avail to plead for exemption; and particularly, that his people whom he chooſeth, he will let them finde that he chooſed them on theſe tearmes, to be Lord over them, (as the Name here is a Name of dominion,) and will prove it to be ſo when they ſinne.