Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 13
CHAP. XIII.
THis whole Chapter may be taken up as a probation of that concluſion, v. 9. of the ch that their deſtruction came of themſelves, whereas God was their help. This he proveth two wayes; Firſt, that it was their own ſins which had changed, and would change their good condition into which he put them, into calamities and miſeries, and had drawn on former plagues, and would draw on more, till they were rejected and driven into exile; And namely, 1. That by the Idolatry of Baal, they were deſpoiled of authority, and their State broken, v. 1. 2. That their perſeverance and growth in the Idolatry of the calves, after their State was again ſomething recovered from that decay, v. 2. did provoke God ſuddenly and violently to conſume them altogether, v. 3. 3. That their ingratitude toward God, recompencing him who had been good to them, v. 4, 5. with ſwelling pride and forgetfulneſſe, v. 6. did provoke him to take vengeance in a dreadful manner, ver. 7, 8. Unto theſe challenges and evidences, he ſubjoynes the inference and concluſion, v. 9. Which, (Secondly,) he proveth yet further, by promiſes of mercy and moderation to be manifeſted by him, when thus they had deſtroyed themſelves, and drawn on a deluge of miſeries. Of this we have theſe evidences & promiſes, 1. He would prove a King to them, when their Kings and Princes, whom they ſinfully ſought, and whom he had given in anger, were to be cut off in his diſpleaſure, v. 10, 11. 2. When he ſhould reckon with them for their treaſured up and marked iniquities, and they ſhould be brought into greater extremity, v. 12, 13. yet he would at laſt raiſe them up as it were out of their graves, v. 14. All this the Prophet cloſeth with aſſuring them, that notwithſtanding his being their help, yet there ſhould be a deſolation firſt, both of the Nation and chief City, v, 15, 16.
Verſ. 1. WHen Ephraim ſpake, trembling, he exalted himſelfe in Iſrael; but when he offended in Baal, he died.
In the firſt part of this Chap. the Lord demonſtrates that their own ſins had procured all the deſolation that had come, or ſhould come upon them, and that he had been good unto them, till they by their ſins had overturned their own good eſtate. The firſt ſin which he mentions as deſtroying them, is their Idolatry in worſhipping Baal; Concerning which the Lord cleareth for his part, that Ephraim was not only made a diſtinct tribe (though he was but the ſon of one of the twelve Patriarchs who had another, at leaſt beſide him) and preferred to Manaſſeh the elder brother; but was ſo dignified, numerous and potent, that he was formidable to the reſt, (as appeared in the perſon of Joſhua, who came of that tribe, Joſh 4.14. and in the whole tribe, Judg. 8.1, 2.) Yea, and that tribe was exalted to authority in Iſrael, Jeroboam the firſt King of Iſrael being come of it; So that they had great authority above the reſt. But now having brought in the pagan Idolatry of Baal in the dayes of Ahab, Ephraim was become like a dead man, deſpoiled of authority, many of his ſubjects cut off, and ſo broken in his former eſtate and dignity, that he is not far from utter ruine, though yet he be as one unburied. He mentions only the Idolatry of Baal as the cauſe of this ruine, becauſe however they had the golden calves before, and theſe tended to their deſtruction; yet it was the cape-ſtone of their defection, when beſide theſe (in ſerving of which they pretended ſome acknowledgement of the true God) they brought in pagan Idols, renouncing him. And after this they began to decay by the invaſion of forreigners, having, for moſt part, had to do only with Judah before. Doct. 1. As honour and reſpect is due to ſuperiours; So their power and authoritie over ſubjects is of God, and to be held of him; For, ſo is here imported, that God made trembling or reverence, when Ephraim ſpake, or gave out his commands. See Pſa. 18 47. 2. Such as God hath made very eminent may yet go very far wrong; yea, and greatneſſe may embolden men to ſin; For, it was Ephraim, who when he ſpake, made trembling, and who exalted himſelfe in Iſrael▪ or was ſet in high dignity, that offended even in Baal. 3. When men do thus decline, and abuſe Gods bounty toward them, his kindneſſe will ſtand as a witneſſe againſt them; For, therefore is Ephraims former dignity recorded, to witneſſe againſt their way, and to cleare that God was free of the conſequences of it. See Dan. 5.19, 20. 4. Sin will undoubtedly blaſt the eminency, either of perſons or Nations, and will lay them low in their repute, eſtimation, and power, and make them like a dead carcaſe above ground; For, even glorious Ephraim, when he offended, he died, that is, he looked no more like what he was before, then a dead man hath the activity and vigour of one that is living. 5. Idolatry and corrupting of Religion, is, above all ſins, a cauſe of corruption and decay to States and Nations; For, when he offends in Baal, he died. 6. Albeit God be angry at all ſorts of Idolatry, yet he is more eſpecially provoked, when a people do altogether renounce him, and chooſe an Idol in his place, for the object of their worſhip; And when men will not repent for other Idolatry, they are juſtly given up to this groſſe defection, to put the certainty of their deſtruction out of all controverſie; For, whatever Iſrael thought of their calves, and whatever was Gods controverſie againſt them, for them; yet now when he offends in Baal, it is undeniably juſt that he died, as being under an abominable defection.
Verſ. 2. And now they ſinne more and more, and have made them molten Images of their ſilver, and idols according to their own underſtanding, all of it the worke of the crafts-men: they ſay of them, Let the men that ſacrifice, kiſſe the calves.
The ſecond ſin that deſtroyed them, is their Idolatry, in worſhipping Images and calves notwithſtanding this decay of their State, and Gods preſerving of them yet from utter deſtruction. For albeit Jehu deſtroyed Baal and his worſhippers, and God did in ſome meaſure uphold the State of the Kingdome under his poſterity; yet the golden calves were ſtill adhered unto; yea, they grew worſe in following that ſin, and multiplied Images according to their own pleaſure and fancy. And the Rulers commanded, and the people encouraged one another to kiſſe the calves, as a certain ſigne of reverence performed to them. This multiplying of Images more and more, points at the growing ſuperſtition of the people, who albeit at firſt they had the calves only at Dan and Bethel, yet afterward they not only chooſed Gilgal, Gilead and Beerſheba, (as is before marked,) to be places of ſolemn worſhip; but they multiplied little images and calves, (as well as altars, chap. 8.11. and 12.11.) for their private devotions at home. Doct. 1. Idolatry is a ſinne not ſoon abandoned, eſpecially where it ſeemeth to ſerve and uphold an intereſt; for, therefore do they ſtill cleave to the calves and their images, when Baal is put down. 2. Idolatry may in proceſſe of time become univerſal, and a peoples choice who were not ſo willing to it before; for, they, that is, all the people with Ephraim, do this. 3. Impenitencie after corrections, and Gods moderating of them doth highly aggravate ſin; for now, after they are in a manner dead, and yet God hath kept them from being quite taken away from off the earth, they ſin. 4. Leſſer ſins, for which God will not deſtroy a people till they grow worſe, will be grievous and hainous, when continued in after corrections; for, albeit Ephraim at firſt died not till he ſinned in Baal, yet now their images and idols, (which is underſtood of the calves, as appeareth from the end of the verſe) become a land-deſtroying ſin. 5. Whatever it be that men pretend to repreſent by their images as the object of their worſhip, yet images are idols in themſelves, and do not repreſent the true God, (as their worſhippers pretend and give it out) but an idol fancied by the deviſer, and will prove matter of ſorrow and terrour in the end; for, their molten images are idols, and do repreſent or bring to remembrance no other thing, however they pretended to make them in remembrance of the Lord who brought them out of the land of Egypt, 1 Kings 12.28. and the ſame word that is rendered idols, ſignifieth terrours alſo, becauſe they prove ſo in end. 6. Such as are not reclaimed from idolatry by corrections, but do perſevere in it, will readily grow worſe and worſe; for, now they ſin more and more. Not only do they bewray more obſtinacy and maliciouſneſſe in following that ſin, which before might be masked with a pretence of ignorance and infirmity; but they multiplie that ſin, and have made them molten images, beſides what they had before. 7. It will alſo aggreage the ſin of idolatry, that they are ſo hot upon it as they will ſpare no expence to promove it; for, they made them molten images of their ſilver, and were laviſh enough that way. 8. Mens leaning to their own skill and prudence, rejecting Gods counſel and revealed will, is the falſe principle and rule that begins and carries on all corruption in Religign; for, they made idols according to their own underſtanding. They followed their own fancie and skill in making and multiplying of them to further their devotion, as they thought. 9. It doth bewray the brutiſhneſſe of idolaters, that they do worſhip theſe things, whereupon themſelves, or others inferiour to them, confer all the excellencie they have; for, all of it is the work of the Craftſmen. Mean artificers do put the ſtately ſhape upon their idols; and yet they do worſhip them. 10. Commands of authority do not take away the ſinfulneſſe of idolatry, but it doth rather adde unto it, that ſuch iniquity ſhould poſſeſſe the throne; for, this challenge, that they ſay of them, Let the men that ſacrifice, &c. may be underſtood of their Rulers enjoyning this ſigne of reverence, when men came to offer ſacrifice; See, Pſal. 94.20. 11. Mens open avowing of idolatry within the viſible Church, and their encouraging of one another to it, doth yet make it more odious before the Lord; for, this alſo may be underſtood of the peoples mutual up-ſtirring one of another to performe this, as an addition to the ſin. And this may very well conſiſt with the former, that as their Rulers gave out a wicked command, ſo the people yielded prompt and ready obedience, and ſtrengthened one another in it. 12. God doth not judge of idolatry only by conſidering mens intentions and heart in what thay do; but there is an external idolatry which he abhors alſo, when a religious act of worſhip is performed immediately, to ſome object ſet up in a religious State, however the worſhipper pretend to direct it by that mean unto God; for, here he condemnes kiſſing of the calves, (which was a ſigne of reverence, either when they kiſſed the object it ſelf, or brought their hand to their mouth and kiſſed it, in token of religious obſervance, 1 Kings 19.18. Job 31.27.) as an idolatrous act, whatever they pretended their intentions were.
Verſ. 3. Therefore they ſhall be as the morning cloud, and as the early dew it paſſeth away, as the chaffe that is driven with a whirlwinde out of the floore, and as the ſmoke out of the chimney.
The deſtruction threatened for this ſin is held forth under foure ſimilitudes, of a cloud, and the dew evaniſhing before the Sun, as chaffe driven away before the whirlwinde, and of evariſhing ſmoke. Whereby is pointed out that they ſhould be driven out of their land and conſumed, till they ſhould (in a manner) come to nothing. Whence learn, 1. Where ſtroaks inflicted do not amend a people, the Lord hath yet more to let out, even till they be utterly conſumed; for, beſide all that had been inflicted, v. 1. he hath yet more here. 2. Nothing will be able to ſtand out againſt an angry God; all that the creature can oppoſe may be compared to fraileſt things; yea, and many ſimilitudes are little enough to point out this frailty; for, therefore are all theſe ſimilitudes borrowed from evaniſhing things, gathered together to point out what they ſhould prove. 3. Great appearances and ſhewes of a flouriſhing condition, will not guard againſt Gods hand; for, ſo much alſo do theſe ſimilitudes teach, a great cloud over-ſpreading the skie, and abundance of dew watering the earth, ſeem to promiſe much, but they ſoon paſſe away before the Sun, chaſte lying ſecure among grain, is ſoon driven by a whirlwinde, and great heaps of ſmoke going out of a chimney, do ſoon ſcatter and evaniſh; and ſo ſhould their condition prove. 4. Judgements on impenitent ſinners; will come ſwiftly and violently, and will bring utter deſolation; ſo much further do theſe ſimilitudes teach; the cloud and dew is ſwiftly gone, the whirlewinde violently drives the chaffe, and all of theſe do utterly evaniſh.
Verſ. 4. Yet I am the LORD thy God from the land of Egypt, and thou ſhalt know no God but me: for there is no Saviour beſide me.
5. I did know thee in the wilderneſſe, in the land of great drought.
The third deſtroying ſin, (and an aggravation of the ſin of their idolatry, as appears from the way it cometh in, Yet I am the Lord, &c.) is, their ingratitude. Concerning which he records, 1. What had been his carriage toward them, v. 4, 5. 2. What had been their part, v. 6. 3. What deſtruction this drew on, v. 7, 8. As to the firſt, the Lord declareth that however now they had choſen their idol-calves; yet before ever they knew them he had been good to them, and better then they had found their idols ſince; for in their deliverance from Egypt, he had proved himſelf their God by many ſignes and wonders; yea, that Covenant made with Abraham, was after that deliverance ſolemnly renewed with them as a Nation, wherein he inſtructed and obliged them to their duty, and to the true Religion, by cloſing with him, who only could prove a God and Saviour to them, v. 4. and to confirme them in this, he did ſolemnly own them for his people, providing for them in the wilderneſſe, where their meat could be furniſhed only by miracle, v. 5. Doct. 1. Whatever courſe the declining people of God follow, yet upon due trial they will finde, that never courſe thrave with them ſo well as Gods way; for, ſo much doth this rehearſing of ancient kindneſſe, being laid in the balance with their preſent condition, teach. 2. The greateſt of bleſſings that can be conferred on a people, is to be owned as Gods peculiar people in Covenant with him: for, this is the fountain of all, I am the Lord thy God. 3. When God is confederate with a people, he will prevent them in their low eſtate, and will prove his intereſt by deeds, as their need requireth. for, I am thy God from the land of Egypt, not only ſince that time, but then in a remarkable manner, when he reſpected them in their bondage, and by a glorious deliverance proved that he was their God. 4. God who is confederate with his people, will alſo renew his Covenant when they have forgotten it, and fore-faulted their right to it; for, his being their God from the land of Egypt, doth alſo point at the renewing of the Covenant on Mount Sinai, ſhortly after they came out of Egypt, which was Gods great mercy, conſidering what they had been in Egypt, Ezek. 20.7, 8. 5. When mercies are manifeſted, and a Covenant renewed with a people, it layeth many obligations to duty upon them, and they need many inſtructions how to behave themſelves in relation to ſuch diſpenſations; for, this part of the verſe, And thou ſhalt know no God but me, is not only a declaration that eſſay whom they would, they ſhould finde none to prove a God unto them, but he: but it relates chiefly to the inſtructions given them upon Mount Sinai, and to the Law publiſhed with the Covenant, the firſt command whereof is the ſame with what is here. 6. The great duty that lieth on a confederate people, and theſe who have reaped the fruits of Gods bounty, is to be engaged to God as the only true God, their only delight, and refuge in all neceſſities, and engaged to the true Religion wherein his Name is profeſſed and acknowledged; for, this is the ſumme of that direction, Thou ſhalt know no God but me, or acknowledge none but him; See, Pſal. 81.8, 9, 10. 7. God doth not ſeek a people to acknowledge him, becauſe he needeth them, but becauſe they will never do ſo well; they will finde no God but him, and they will finde him delighting to be a Saviour; which none elſe can do, nor any thing without him; for, ſo much is imported in this reaſon of the direction, to acknowledge none but him; for, there is no Saviour beſide me. 8. When God hath entered in Covenant with his people, he will prove his all-ſufficiency, and engage them yet more to be his, by his conſtant care of them in their progreſſe; for, ſo did he engage them in the wilderneſſe, after he had entered in Covenant with them; I did know thee in the wilderneſſe, &c. 9. Mercies are therefore ſweet (how common ſoever) to the Lords people, becauſe they come to them by ſpecial providence, and are an evidence of his owning them as his; and this doubleth the obligation on theſe who are ſo dealt with; for, it is the ſweet and obliging ſight he giveth them of his dealing in the wilderneſſe, I did know thee, or take ſpecial care of thee as my people. See, Pſal. 31.7. 10. Gods care and providence is moſt conſpicuous to his people, in their ſtraits and wanting condition, that ſo mercies received at ſuch a time may be yet more obliging; for, ſo is declared here, I did know thee in the wilderneſſe, in the land of great drought; where not ſo much as a drink of water could be had but by miracle
Verſ. 6. According to their paſture, ſo were they filled: they were filled, and their heart was exalted, therefore have they forgotten me.
In the next place we have their part and carriage toward God who had been thus kinde to them, to wit, that being brought out of the wilderneſſe to the good land, they were ſwelled with pride and forgat God. Whence learn, 1. Gods owning and caring for his people will end in a good iſſue, when he ſeeth fit, for, theſe whom he knew in the wilderneſſe, v. 5. come at laſt to get a paſture. 2. It is the fault of Gods people, that they take too well with proſperity and deliverances; and do fat themſelves therewith, and let looſe all their luſts to ſatiate themſelves; for, according to their paſture, ſo were they filled, which imports not only Gods bounty in giving them abundance, but that they minded no more but to fill themſelves with it. See, Deut. 32.15. When this is conſidered, it needs not to be thought ſtrange, if God oft-times withhold ſuch a lot from his people, Prov. 30.8, 9. 3. The great ſin and evidence of abuſed proſperity, is pride and loftineſſe of minde, and that men do not become the more humble that mercy is let out unto them; for, they were filled, and their heart was exalted: See, Deut. 8.12, 13, 14. Pſal. 73.6, 7, 8, 9. 4. Pride under proſperity, is then at the height, when God is forgotten in our proſperity, either what ſenſible need ſometime we have had of him and his help, or what he did for us, or for what end, and what engagements his bounty layeth upon us to ſeek him; for, their heart was exalted, therefore have they forgotten me; See, Deut. 6.10, 11, 12. and 8.10, 11. Pſal. 10.4.
Ver. 7. Therefore I will be unto them as a Lion, as a Leopard by the way will I obſerve them.
8. I will meet them as a Beare that is bereaved of her whelps, and will rent the caule of their heart, and there will I devoure them like a Lion; the wilde beaſts ſhall teare them.
In the third place we have the deſtruction which this ingratitude drew upon them from God, to wit, that his dreadful vengeance, and all his creatures ſhould be armed againſt them utterly to conſume them. His vengeance and the enemies executing it, ſhall deal with them as the moſt fierce and cruel beaſts deal with a man when they get him in their power; and belike alſo he would ſend wilde beaſts upon them. Whence learn, 1. Ingratitude and proud forgetfulneſſe of God, do draw on violent, mortal and deadly ſtroaks of deſtruction; for, he will becauſe of theſe ſins rent the caule of their heart, (after which a man cannot live) and devoure them there, (that is, preſently after he hath killed them) or ſwallowed them up, as a beaſt doth his prey; ſo that they ſhall not be to be found as a Nation. 2. All the dreadfulneſſe of the creatures put together, is but a ſhadow and reſemblance of the fierce anger of God againſt incorrigible ſinners; for, look what is in a Lion, a Leopard, and a Beare and it is all here, and much more. 3. It is one ſad fruit of ſin, and making God an enemy, that he will, as it were, lie in wait to take all advantages of ſinners to undo them, which is not only ſad, that he who watcheth over his people for good, ſhould be provoked thus to do, but he will ſoon reach the creature, when he thus lets out his diſpleaſure; therefore, ſaith he, as a Leopard by the way, (as they uſe to do, Jer. 5.6.) will I obſerve them, to wit, that I may take all advantages againſt them to deſtroy them. Hence it is that an angry God can inflict a curſe upon ſinners in every ſtep of their life, Deut. 28.16, 17, 18, 19. 4. Sinning againſt the love of God, and wronging of manifeſted affection to his people, will make wrath againſt them bitter; for, I will meet them as a Beare that is bereaved of her whelps: as her being bereaved makes her more cruel to any ſhe meets with, Prov. 17.12. ſo ſhould they finde the bitter fruit of bereaving him of themſelves, to whom he had let forth ſo much love. 5. The wrath of God can arme all creatures againſt ſinners, and make men cruel like heaſts in executing his vengeance; for, the wilde beaſt ſhall teare them, may be underſtood, both that enemies ſhould be beaſtly cruel againſt them, and that even wilde beaſts ſhould be let looſe upon them, either in their own land, or when they were going from thence into exile.
Verſ. 9. O Iſrael, thou haſt deſtroyed thy ſelfe, but in me is thine hope.
This verſe is both a concluſion inferred from the former purpoſe, wherein he hath proved that he had been their help, and yet they had deſtroyed themſelves: and a ground of what followeth, wherein he undertaketh to appear for their help, when they had thus undone themſelves. Whence learn, 1. Even a viſible Church and an Iſrael may come the length of being deſtroyed and undone, as here we are taught. 2. Albeit God as a Soveraign Judge be the principal efficient of all calamities, yet a peoples deſtruction is of themſelves, and their own procuring; for, O Iſrael, thou haſt deſtroyed thy ſelf. 3. God hath many teſtimonies of his kindneſſe to plead for him, that he is not to be blamed for his peoples deſtruction, however they oft-times quarrel; therefore doth he adde, but (or, becauſe) in me is thy help, that is, I dealt bountifully with thee, till thou by ſin provokedſt me to do otherwiſe, and therefore thy deſtruction is of thy ſelf. 4. It may adde to a peoples guilt and miſery, that they have not only undone themſelves, but have overturned a glorious and happy condition wherein they were put by God, ſo much alſo may this, as it relates to the preceding purpoſe, import, and may be looked on as a challenge, that they brought all that good condition wherein he had put them to ſo ſad an iſſue. 5. As all the help of loſt and deſtroyed people is only in God; ſo there is no miſerie on men, but there is help in God for it, and ſo he will prove to his people; for, ſo much alſo doth this hold out, as it relates to the following purpoſe, that he (who alone could) would yet help them after they had deſtroyed themſelves.
Verſe 10. I will be thy King, where is any other that may ſave thee in all thy Cities? and thy Judges, of whom thou ſaideſt, Give me a King and Princes?
11. I gave thee a King in mine anger, and took him away in my wrath,
Followeth the ſecond way of proving that concluſion, v. 9. which is taken from his moderating their deſerved ſtroakes; his ſhewing mercy under them, and giving an iſſue from them. And this doth prove, that however they had undone themſelves, yet he would help them. The firſt proof and evidence hereof is in theſe verſes, wherein he promiſeth, that when their Kings and Princes, (whom they ſinfully ſought, and whom God gave in anger, and had and would take away in diſpleaſure) ſhould be gone and unable to ſave them ſo much as in any one city, yet then he would prove himſelf a King and Helper. This that is related here hath indeed ſome alluſion to that of the peoples ſeeking a King, 1 Sam. 8.5, 19, 20. When God gave them Saul, who was afterward cut off: wherein yet the fault was not ſimply in deſiring a King, ſince they had a warrant to expect a King, from Deut. 17.14, 15. but that they waited not on God, but preſcribed the time and manner to him. But ſeeing this matter was afterward ſetled in the Lords chooſing of David and his race: and the Lord is now only ſpeaking to the ten tribes; therefore it ſeemeth rather to point at Iſraels defection from Davids race, and their getting Kings in anger, which were (for moſt part, and particularly the laſt of them) cut off for a judgement on that people. Doct. 1. Men may ſin very hainouſly againſt God in the matter of change of Civil Government, when his preſcribed rule is not followed; for, ſo did Iſrael when they ſaid, Give me a King and Princes, or let me have a State of my own, rejecting Davids poſterity. 2. When men are following their wicked enterpriſes, God may in his holy providence and permiſſion let it ſucceed with them, and may ſeem to ſecond them in it, though without all imputation to his holineſſe; for, I gave thee a King, to wit, when he did intimate his purpoſe concerning Jeroboam, and let them ſucceed in their courſe of defection, yet no way approving of it. 3. Men may get their will in much wrath, and particularly, God can let out much of his diſpleaſure in giving of Rulers to a people; for, I gave thee a King in mine anger. 4. When men once are out of Gods way, they will meet with wrath in every condition, whether they have or want their Will; for, I gave thee a King in mine anger, and took him away in my wrath. It was wrath ſtill whether they had or wanted him. 5. A way which is accurſed in the beginning, will be yet more accurſed in its end, for there was anger in giving a King at firſt, but wrath or hot diſpleaſure in taking him away; Partly, becauſe the removal of one, did but make way for a worſe oppreſſour: and partly, becauſe the cutting off of many of them was accompanied with the ruine of many of the people: and the Nation was cut off with the fall of the laſt King. 6. All the courſes and carnal policies that men can follow, will not avail them in the leaſt againſt Gods diſpleaſure; for, though they ſought a King and Princes, that they might be a ſtately Monarchie, yet where is there any other that may ſave thee in all thy Cities? they could finde none any where that might ſo much as help in one City. 7. When all refuges have failed the Lords ſinful people, yet he remains able and willing to ſupply what other means cannot, and will take advantage to do for them, becauſe there is no other to do for them; for, I will be thy King, or, I will be, to wit, unchangeably ſtill the ſame, and the help as I have been, Where is thy King that may ſave thee? ſeeing there is no other help, therefore he will appear.
Ver. 12. The iniquity of Ephraim is bound up: his ſin is hid.
13. The ſorrowes of a travelling woman ſhall come upon him, he is an unwiſe ſon; for he ſhould not ſtay long in the place of the breaking forth of children.
The ſecond proof and evidence of his aſſertion, v. 9. is, that his help ſhall be forth-coming when they are redacted to greateſt extremities. The extremitie is in theſe verſes, and his promiſe of help is, v. 14. The ſumme of theſe two verſes is, that their ſin, though yet ſpared, was laid up on record, as a ſealed bond put in a coffer to a day of payment, and was treaſured up as a growing ſumme, to be counted for altogether in due time: and that this long forbearance ſhould end in ſudden and bitter ſorrow, wherein they ſhould periſh becauſe of their ſtupidity, and their not extricating themſelves by repentance. Whence learn, 1. Albeit a people may continue long ſinning, and God in the mean time forbear them, yet their ſin is but growing and heaping up to a day of vengeance; for, the iniquity of Ephraim is bound up: his ſin is hid, like a thing that is ſafely laid up out of the way, that it be not loſt. See, Job 14.17. Rom. 2.4 2. The Lords long-ſuffering and patience toward impenitent ſinners, will at laſt break forth in ſudden and extreme ſorrow; for, the ſorrowes of a travelling woman ſhall come upon him: and theſe are both ſharp and ſudden. 3. The greateſt extremity of trouble upon the Lords people, is travelling with mercy to them, if they by repentance would labour to bring forth that birth; for, it is the ſorrows of a travelling woman, and there is a birth, if they would endeavour to make it break forth. 4. It is an uſual plague upon impenitent ſinners, that they lie ſtupid under judgements, not beſtirring themſelves to get the uſe and iſſue of them, by converſion unto God; for, it is ſuppoſed he ſtayes long in the place of the breaking forth of children, like a childe that ſticks in the very birth, and doth not ſtruggle and move for its own relief. 5. Stupidity under judgements is a great evidence of madneſſe and folly, and a very deadly token, and an evidence of an hopeleſſe condition in it ſelfe; for, he is an unwiſe ſon, who doth this, and it is like the ſtaying long in the place of breaking forth, &c. which is a deadly token both to the mother and childe, and ſo their ſtupidity proved to them, as is inſinuate in the following promiſe.
Verſ. 14. I will ranſome them from the power of the grave. I will redeem them from death: O death, I will be thy plague, O grave, I will be thy deſtruction; repentance ſhall be hid from mie eyes.
Gods helping of them in thir extremity, is held forth in a promiſe of delivering them, when they ſhall be as men dead and in their graves: and of his triumphing over death and the grave, to the utter undoing of their power; of which purpoſe toward them he declareth that he will never repent: This promiſe, (together with Iſa. 25.8.) is applied to Chriſts giving a compleat and full victory to his people at the reſurrection, 1 Cor. 15.54, 55. Partly, becauſe this deliverance is a notable pledge of that; and partly, becauſe that ſpiritual promiſe is included here, to be performed (as well as the other) to penitent Iſrael, who flee to Chriſt for reconciliation and ſalvation, as many of them will do, when the Lord ſhall open their graves, and bring them out to embrace the Goſpel. Doct. 1. The troubles that come upon Gods people for ſin, may bring them ſo low, as to make them like dead men lying in their graves; for, ſo is imported here, that they are under death, and the power of the grave; See, Ezek. 57.11. all this is but little to the full deſert of ſin, if God ſhould purſue it in ſtrict juſtice, and even the Lords people may be driven to this, before they be put from their carnal confidences to draw to God. 2. A peoples being dead and buried under calamities, is neither an argument that God will not help them, nor any impediment to his Omnipotency to do for them, but they may be as near help then, as when their trouble is leſſe; for, I will ranſome them from the power of the grave, I will redeem them from death. See, Ezek. 37.22. John 11.25, 40. 3. The Lords mercies and deliverances granted to the viſible Church, do flow from a purchaſe, made of the Elect among them, and ſo theſe mercies come to them, and to the viſible Church for their ſake; for, ſo much is imported in that he will ranſome and redeem them from the grave and death, that is, becauſe a real ranſome is paid to divine juſtice for the elect among them, and becauſe he hath a purpoſe to give unto theſe a compleat victory over death at laſt; therefore he redeems or delivers all of them from their deadly difficulties, that they may participate of the means which do promove theſe ſpiritual ends. Compare. Mic. 4.10. 4. The Lord will not only preſerve a people in whom he hath intereſt, under trouble; or ſimply give them deliverance from it, but will deliver them by the utter deſtruction of the means and inſtruments of their trouble, if it were even death and the grave; for, O death, I will be thy plagues, O grave, I will be thy deſtruction, imports ſo much, as it relates to Iſraels deliverance, that God will deſtroy all that may ſtand in the way of it. 5. Temporal deliverances are then ſweet, when with them men by fleeing to Chriſt, have aſſurance of ſpiritual and eternal mercies alſo; for, ſo much doth this promiſe in its full extent import, that not only the Nation of Iſrael ſhould be delivered from their deadly calamities, but the Elect among them ſhould at laſt be raiſed up to enjoy eternal ſalvation. 6. It is the ſpecial comfort of ſuch as flee to Chriſt, that they will at laſt ſolidly triumph over all their enemies. And particularly, this death and the grave will be ſo deſtroyed at their reſurrection, as they ſhall neither have ſting nor victory over them; for, ſo much doth this promiſe concerning the grave and death, (which is the laſt enemy, 1 Cor. 15.26.) as it is held out here, and explained, 1 Cor. 15. teach us. 7. The mercies which were ſhewed of old unto Iſrael, and more particularly to be fulfilled at their Converſion are not able evidences and pledges of Gods power to perform what he hath promiſed to perform to his own at the reſurrection; therefore are both held out in one promiſe, the one being as a pledge of the other: for, their Converſion will be as life from the dead, not only to themſelves, but to the world, Rom. 11.15. which will notably confirme faith, and the hope of a future reſurrection. 8. As Gods purpoſes of mercy toward his Elect are immutable and unchangeable: ſo alſo are his purpoſes concerning the raiſing up and Converſion of Iſrael as a Nation; therefore is it ſubjoyned to this promiſe concerning them; repentance ſhall be hid from mine eyes; that is, not only will he plague death without pity, but generally he will never repent nor change this purpoſe of raiſing them up. See, Rom. 11.28, 29.
Ver. 15. Though he be fruitful among his brethren, an Eaſt-winde ſhall come, the winde of the LORD ſhall come up from the wilderneſſe, and his ſpring ſhall become dry, and his fountain ſhall be dried up: he ſhall ſpoile the treaſure of all pleaſant veſſels.
The Prophet cloſeth this chapter with aſſuring them, that however he would help them; yet they ſhould once be laid deſolate, which if it be joyned with the promiſes in chap. 14. doth make up another ample proof of that aſſertion, v. 9. This aſſertion is held forth, firſt in a threatening againſt Ephraim, (whoſe name is alluded unto here) who is threatened here in borrowed termes, that however both for number, power and riches, he was above other tribes; yet God ſhould ſend the enemy like a tempeſtuous winde, which parcheth up the moiſture of the earth, and makes it barren, to cut off his proſperity to the very root, and to bereave him of what he delighted in. Whence learn, 1. God hath all lots in his hand, to make one perſon or people increaſe and be fruitful above another, as he pleaſeth; for, Ephraim (as his name imports) is fruitful among his brethren, according to Jacobs prophecie, Gen. 48.19. See, Pſal. 75.6, 7. 2. Such as are moſt advanced by God in outward things, do ordinarily ripen moſt for ſtroaks; for, fruitful Ephraim by his carriage draweth this judgement on himſelf. 3. Mens proſperous condition, or Gods bounty toward them of that kinde, will not avail them, when they ripen for judgements; for, though he be fruitful among his brethren, an eaſt-winde ſhall come. 4. Judgements for ſin will look very boiſterous and dreadful-like, eſpecially to the guilty conſcience; for, it ſhall be an Eaſtwinde, which was tempeſtuous in theſe parts, and a winde from the wilderneſſe, where windes rage moſt, or, whence the Aſſyrians came. 5. Judgements will be the more ſad, when God is ſeen a party in them, and that this tempeſt is the winde of the Lord, not only a great winde (as this phraſe often imports the greatneſſe of a thing) but raiſed by him to purſue them. 6. Though the proſperous condition of ſinners may ſeem to be ſuch as will never faile, as if it were a ſtream fed from a ſpringing fountain, yet wrath from God will ſoon reach the bottom of all theſe, and utterly ſtrip the ſinner; for, his ſpring ſhall become dry, and his fountain ſhall be dried up. 7. Pleaſures will not ſecure againſt wrath, nor need men think that pleaſures and pleaſant things at uſed to ſin will continue with them; for, he (that is, Aſhur and the Lord by him) ſhall ſpoile the treaſures of all pleaſant veſſels, or, ſtuffe: He ſhall take away what they treaſured up, as of moſt worth, and to be kept in greateſt ſafety.
Ver. 16. Samaria ſhall become deſolate: for ſhe hath rebelled againſt her God: they ſhall fall by the ſword: their infants ſhall be daſhed in pieces, and their women with childe ſhall be ript up.
Secondly, the ſame ſentence is given out in more proper termes, againſt Samaria the chief City: wherein is threatened, that becauſe of ſin, it ſhould be totally laid deſolate by the cruel enemy, and ſacked by the ſword, without any merciemercy, even to Infants and women with childe. Whence learn, 1. Chief and eminent places are ordinarily chief in provocations, and exemplary in puniſhments for them; ſo much doth Samaria's example teach. 2. Sin given way unto, may lay ſtrong and flouriſhing Cities even utterly deſolate; for, Samaria ſhall become deſolate. 3. The great cauſe of Gods controverſie againſt the viſible Church, or particular perſons and ſocieties therein, is their rebelling againſt a received yoke, and their declining after engagements; for, this is the quarrel here; for, ſhe hath rebelled againſt God. 4. The nearer that God draws to any in relations and offers, and they to him by Profeſſions, the more hainous is their ſin; for, this addes to the quarrel, ſhe hath rebelled againſt her God, See, Iſa. 58.1, 2. 5. It is righteous with God not to reſt ſatisfied with ſpoiling the wealth, or laying deſolate the habitations of impenitent ſinners, but to purſue their perſons alſo, therefore it is added, they ſhall fall by the ſword. 6. Impenitent ſinners do provoke God to cut off themſelves and their poſterity alſo, and that he ſhould give up enemies to be deſtitute of all humanity and compaſſion in their dealing toward them; for, their infants ſhall be daſhed in pieces, and their women with childe ſhall be ript up. Infants, even in their mothers belly have in themſelves ſufficient guilt to deſerve ſuch judgements, and ſo they may be inflicted without any imputation to God. But in this ſtroak, the Lord would have us chiefly look to the deſert of that preſent generation, and their Parents.