Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 4
CHAP. IV.
IN this Chap. Iſrael is cited to Gods tribunal, to hear his controverſie pleaded, v. 1.—In proſecution of which controverſie, 1. The Lord accuſeth them more generally for their groſſe violation of both Tables of the Law, both by omiſſion, and commiſſion, v.—1, 2. and threatens becauſe of this, to ſend extream deſolation, ver. 3. 2. He accuſeth them for their deſperate incorrigibleneſſe, v. 4. Threatening therefore to deſtroy ſuch, and the falſe Prophets, and the body of the people and Church, v. 5. 3. He accuſeth the Prieſts in Iſrael, that through their fault; the people were kept in ignorance, threatening to caſt them and their poſterity off, v. 6. Likewiſe he accuſeth them for ingratitude toward him, for which he threatens to make their glory turne to ignominie, v. 7. Laſtly, he accuſeth theſe Prieſts for their ſenſuality and covetouſneſſe, rendring them unfaithful in their calling, v. 8. and threatens to plague both Prieſts and people, according as they deſerved, v. 9. and to take away the bleſſing from their proviſion, and to deprive them of iſſue, becauſe they ſleighted God, v. 10. being ſtupified by their ſenſuality, v. 11. 4. He accuſeth the whole people for their groſs idolatry, v. 12, 13.—and threatens to give up their wives and children to bodily filthineſs, v.—13. and not to reſtraine that ſin by corrections, for a time, till for that, and all the ſins of all together, they be utterly deſtroyed, v. 14. 5. He accuſeth them for the Idolatry of the calves, from which he diſſwades Judah, v. 15. as being an evidence of Iſraels wantonneſſe, and the cauſe of their enſuing exile, v. 16. 6. He accuſeth Ephraim their Kingly Tribe, for their incorrigibleneſs in idolatry, v. 17. for their intemperance, filthineſs, and corruption of juſtice through covetouſneſs, v. 18. for which he threatens them with ſudden and violent deſtruction and captivity, where they ſhould be aſhamed of their corrupt worſhip, v. 19.
Ver. 1. HEare the word of the LORD, ye children of Iſrael: for the LORD hath a controverſie with the inhabitants of the land, becauſe there is no truth nor mercy, nor knowledge of God in the land.
2. By ſwearing, and lying, and killing, and ſtealing, and committing adultery, they break out, and blood toucheth blood.
HItherto this Prophet, in the Lords Name, hath denounced the finall deſtruction, and propheſied of the future converſion of Iſrael, making uſe of ſome types for that end. Now in a great part of this enſuing Prophecy, he proceeds in more plain termes, to rip up, and lay open the iniquitie of this people, and to reveal and denounce future judgements, if ſo be there might be any hope of reclaiming them, or any of them; at leaſt, that they might be left without all excuſe. In this Chap. we have Gods controverſie pleaded againſt them, wherein is contained an accuſation for diverſe ſins, drawn up in ſeveral articles, to every one of which the ſentence, or threatening, is ſubjoyned.
In theſe Verſes, Firſt, they are cited to the Tribunal, to hear the controverſie diſcuſſed. Then, the firſt article of the accuſation is ſubjoyned, which is more generall, laying to their charge the violation of the Law in many omiſſions and commiſſions againſt both Tables; Namely, that there was no truth nor tenderneſſe in their dealing, no ſpark of the knowledge of God ſhining in their way; but on the contrary, perjury, and raſh ſwearing, lying, murther, ſtealing, and adultery were committed without moderation, and ſin heaped upon ſin. Whence learn, 1. Albeit the ſervants of the Lord may oft-times have little or no ground of hope, that their Miniſtery ſhall have any ſucceſſe among a people, yet it is their duty, having Gods call, not to give over while they have any opportunity; For, albeit in the former Sermons the matter be ſo cloſed, that Iſrael was certainly to go into captivity, yet Hoſea doth not give over pleading, as God doth put them to it, when they are laid by, Jer. 20.9. So their Miniſtery will have its own ſucceſſe one way or other, Iſa. 55.10, 11. and their labours will not be loſt before the Lord, Iſa. 49.4, 5. 2. As they who are neareſt to God for outward relations, may have their own groſſe faults, which their titles and priviledges will not cover; So the Lord will eſpecially contend with them, becauſe of theſe: For, ſo is verified here in the children of Iſrael, againſt whom this procedure is. 3. When men look on ſad and unpleaſant meſſages, as coming from God, it will call on them, to receive them with other reſpect then is given, when men are only ſeen; for this end doth he begin with, Hear the word of the Lord. 4. When people (and eſpecially the Church) do ſin, they muſt expect a proceſſe to follow it; and when people do not make right uſe of better tydings from the Word, they muſt expect ſad challenges and ſentences from it; And when the authority of God contending by his Word, is not heeded, the Lord is provoked to plead the controverſie more immediately: For, the Lord hath a controverſie following on ſin, and this is pleaded partly by the Word here, and (that not ſucceeding) by the judgements here threatned. 5. Sin is ſo much the more odious, and doth provoke God, when it is univerſal, and committed by theſe who have found him true in his promiſe, and rich in his bounty to them: For, it is a controverſie with the inhabitants of the land, or with the body of the people now corrupted, and with the people who were ſetled in that good land which he had ſworn to their Fathers, to give it them. 6. It doth commend the Lords mercy, and clear his juſtice, when it is manifeſted on his ſinfull people, that he doth not ſtrike before he hath warned them of their danger, and debated the matter with them: For, here he warnes them by the Prophet, and before he execute the ſentence, he doth plead the cauſe, that they may conſider of it. 7. As the viſible Church not walking with God, may become monſtrous in ſinfulneſſe; ſo the Lord doth not contend with her without cauſe, or for leſſer faults and ordinary infirmities, (though theſe do juſtly provoke him to anger,) but for groſſe debordings in omiſſion or commiſſion: So much doth this accuſation teach in the general. 8. The Lord will not be mocked or deceived with any pretences of Religion, when men neglect the duties of the ſecond Table; Therefore doth he begin the challenge with theſe, and inſiſt moſt on them. 9. Whatever ſecret mourners there may be in a corrupt Chuch, yet when the contagion becometh general, and riſeth to an height, the Lord will take no notice of them; as to holding off a common calamity: For, albeit there were (no doubt) ſome good men in the land, yet he ſaith, there is no truth, &c. in the land, becauſe they might get their ſoules for a prey, but would not turne his anger from the land. See Ezek. 9.4, 5. & 14.14, 16, 18. 10. The Lord abhorreth flattery in his people, their want of ingenuity, their politick and ſubtile carriages, and unfaithfulneſs and deceit in bargains and truſts; That may be the cauſe of Gods ſore controverſie, which men look on as an handſome conveyance: For, the Lord hath a controverſie, becauſe there is no truth, 11. Such as caſt off bowels of mercy, and exerciſe oppreſſion, (either where the cauſe is unjuſt, or a juſt cauſe cruelly proſecuted, and affliction added to the afflicted,) may expect judgement without mercy, if they perſevere in it; For, the Lord hath a controverſie, becauſe there is no mercy. 12. As the true knowledge of God, is the fountaine and root of true Religion; and as mens ill carriage in duties one to another, doth prove them void of the knowledge of God and of Religion, profeſſe what they will: So ignorance of God continued in and affected, and appearing in ſuch effects, is the matter of a ſad controverſie againſt the Church; For, he challengeth, that there is no knowledge of God in the land, that is, they are void of any Religion, which flowes from ſaving knowledge of God, and accompanieth it, and in their way toward others, they walked as if there were no God in heaven; and this is a ſad challenge when it is in the land, where he may, and eſpecially ſhould be known, and acknowledged; Pſal. 76.1. See Pſ. 14.1. 2 Theſſ. 1.8. 13. Not only perjurie and falſe ſwearing, but vain and raſh ſwearing, (wherein men bewray their high preſumption in prophaning the Name of God, and violating his command, without any the leaſt appearance of profit or advantage,) will be pleaded againſt, when the Lord proſecutes a controverſie againſt a land, Therefore is ſwearing put in the catalogue of the cauſes of this controverſie. 14. As lying is a ſin inconſiſtent with humane ſociety, and doth provoke the Lord to juſt wrath: So ſuch as are raſh ſwearers, will readily make no conſcience of lies; Therefore is lying ſubjoyned to ſwearing, as frequently conjoyned with it, and as another cauſe of the controverſie. 15. God hath fenced the lives, eſtates, and chaſtity of men by his Law, which when it is tranſgreſſed, God will reckon with men for blood, cheating, idleneſſe, oppreſſion, filthineſſe, and other wayes whereby they violate theſe and for the leaſt as well as the greateſt of them, as drawing on wrath; For, he contends, becauſe of killing, ſtealing, and committing adultery, all of them as cauſes of this controverſie, though not all alike hainous. 16. It is a great aggravation of ſin, when men in committing of it, do break over all banks of Law, moderation, or civility, and do ſin without remorſe, ſhame or fear; For, he challengeth that in all theſe, they break, or burſt out, as a torrent of waters do burſt through the banks which are ſet to keep them in. 17. Ordinarily one ſin given way unto, or entertained, doth draw on another, till there be no end, and till the meaſure be filled up; For, blood toucheth blood, or their bloody crimes are heaped one upon and after another; or their murthers were ſo many, that dead carcaſes lay by heaps one upon another.
Verſ. 3. Therefore ſhall the land mourne, and every one that dwelleth therein, ſhall languiſh with the beaſts of the field, and with the fowles of heaven, yea, the fiſhes of the ſea alſo ſhall be taken away.
The Lords ſentence or threatening for theſe ſins, is, that extream deſolation ſhall come, not only on the people, but on the land, and all the creatures for their ſakes, even on the fiſhes which were in lakes or ponds in the land. Compare Zeph. 1.2, 3. Doct. 1. The judgements of God upon the viſible Church will be very ſad and grievous, when they are inflicted, and as univerſal as ſin hath been; For, it will be on every one that dwelleth in the land, and they ſhall languiſh, and the land and creatures with them. 2. Albeit the Lords judgements on ſinful and impenitent people do at firſt utterly conſume them; yet that will be only that they may live a while to feel their own miſeries, and then be conſumed by them, if they repent not: For, they ſhall languiſh, or pine away till they be conſumed and cut off, as the word alſo ſignifieth. 3. Sinful man is a great enemy to all the creatures, as well as himſelf, he makes both himſelf and them to mourne and pine away, becauſe he will not mourne indeed; For, The land mourneth, the dwellers languiſh with the beaſts of the field, &c. who are taken away. See Gen. 3.17, 18 4. As the glory of all the creatures is but a flower, which God will ſoon make to wither and languiſh when he purſueth for ſin; So the creatures will not help man when God is angry at him, but as theſe draw him from God, ſo God is provoked to cut him ſhort in them, as here they are conſumed with him.
Ver. 4. Yet let no man ſtrive nor reprove another: for this people are as they that ſtrive with the Prieſt.
The ſecond Article of the accuſation, containeth a challenge for their deſperate and incorrigible impenitency; that albeit they were guilty of theſe groſſe ſins mentioned, v. 1, 2. and of many others, yet it was to no purpoſe to reprove or ſeek to reclaime them: For, they would admit of no admonition, private or publick, and if any did eſſay to do it, they would reject and oppoſe, though it were even their teachers urging the ſentence of the Law. He ſaith, as they that ſtrive, which as in Scripture-language is not only a note of ſimilitude, but a declaration that certainly they did ſo. See Job. 1.14. We ſaw his glory, as the glory, &c. that is, not like unto it, but certainly the ſame which became the Son of God. Or it may be conceived, that many of their Prieſts did not rebuke them, but the people were ſo obſtinate as to ſtrive with them, if they did: Or, he ſpeaks ſo of their ſtriving with their Prieſts ſet up by Jeroboam, becauſe they were not true Prieſts; but though they had been ſo, yet the people would have contended, and they held them to be ſuch, and yet contended with them. In ſumme, the challenge is that their caſe was ſo deſperate, as uſe of needful means would rather irritate then amend them. Whence learn, 1. Albeit decliners may ſeem to be little engaged at firſt, yet when ſin is given way unto, it is not eaſily removed, nor without much ſtrife: For, ſo is imported here, that any who hoped to reclaime them, behoved to ſtrive. 2. Every man in his ſtation is bound to oppoſe the growth and continuance of ſin, albeit he ſhould meet with much oppoſition and ſtrife; and to keep peace with God in doing duty, albeit he ſhould incurre the hatred of all the world; For, it is imported, that it is the duty of every man to ſtrive, and reprove another. See Lev. 19.17. 3. It is an hainous aggravation of ſin, when men become incorrigible, and much more when they riſe againſt theſe who would reclaim them, and become their enemie who tell the truth: For, this is the expreſſe challenge, Let no man ſtrive, &c. that is, it is to no purpoſe to deal with them, for they not only amend not, but grow worſe, and ſtrive again, as is uſual, that where means are not bleſſed, men become worſe. 4. As it renders men baſe, and thy people, when they turne incorrigible, and haters and perſecuters of the light, and ſuch as bring it to them; ſo then they are to be left to God to take courſe with them; For, it is then, The Lord hath a controverſie, v. 1. and then, let no man ſtrive, &c. that is, albeit the Prophet here give out Gods doom, yet in ordinary they were dogs and ſwine, before whom pearles were not to be caſt, Matth. 7.6. 5. Albeit Miniſters be not infallible, and when they erre, may be oppoſed by any; yet it is an hainous impiety when they become the eye-ſore of a time, becauſe of their oppoſition unto iniquity and defection; For, it is in this reſpect they are challenged to be as they that ſtrive with the Prieſt; See 1 Kings 22.8.
Ver. 5. Therefore ſhalt thou fall in the day, and the Prophet alſo ſhall fall with thee in the night, and I will deſtroy thy mother.
The ſentence or threatening for this, is that deſtruction ſhould come upon ſuch ſinners, and on the falſe Prophets who ſcattered and ſoothed them up in this courſe; yea, he would cut off the Nation and Mother-Church, and ſo deſtroy the Dame and all. Whence learn, 1. Mens oppoſing of the Word, their rejecting of reproof, and bleſſing themſelves when they are rid of it, will not availe them, nor hold off wrath, but rather haſten it; For, albeit they were not to be reproved, v. 4. yet what gain they by that? anger is not the further off, but rather, Therefore ſhalt thou fall, &c. 2. How high ſoever men exalt themſelves in their oppoſition to God and his truth; yet that guilt will bring them down, and when God begins to reckon, he will reach every ſinner particularly; For, his height will bring a fall, and the higher up the greater fall, and the threatening is directed againſt every one in particular, thou ſhalt fall. 3. Vengeance can reach ſinners in the height of their proſperity, and can ruine them ſuddenly, and inavoidably; For, Thou ſhalt fall in the day, that is, not only ſhortly on this day, but in a time when none would expect it, as there is no cauſe of ſtumbling in the day. 4. It is a plague upon ſinners, that when they go furtheſt wrong, and oppoſe the faithful Servants of God, yet they will never want corrupt men pretending to come in Gods Name, to bolſter them up in their evil way; and God hath a ſad controverſie againſt ſuch ſeducers. For, there is the Prophet who is threatened alſo. 5. This ſentence of falling in the night with them, threatened againſt the falſe Prophet, doth teach, not only that the one and other ſhall be cut off in a continued tract of judgements, as the night followeth upon the day; or that their calamitie ſhall turne their day into night, wherein they cannot chooſe but fall; or that the Prophets, whatever light they pretend to, ſhall yet be in the dark, and ignorant of this calamity till it come: But chiefly, it teacheth, that when calamities come, ſuch as have been ſeducers, and ſoothers up of others, ſhall fall with greater horrour then any, as having been the cauſe of the ruine of ſo many; It ſhall be night with them, and day with others in compariſon of them. 6. However ſinners ſhelter themſelves under the priviledges of a viſible Church or State; yet the Lord may let them finde that their ſin doth not only undo themſelves, but bring utter deſolation alſo on he Church and Nation whereof they are; Therefore it is ſuboyned, and I will deſtroy thy mother.
Verſ. 6. My people are deſtroyed for lack of knowledge: becauſe thou hast rejected knowledge, I will alſo reject thee, that thou ſhalt be no Prieſt to me: ſeeing thou haſt forgotten the Law of thy God, I will alſo forget thy children.
The third Article of this accuſation, is againſt the corrupt Prieſts and teachers, and is intended not ſo much againſt theſe Prieſts of Aarons family, and other Levites, who after the rent and defection of the ten Tribes, ſtaid ſtill in Iſrael becauſe of their inheritance; as againſt Jeroboams Prieſts, who whatever they were before God, yet ſince they took the name and office on them, the Lord threatens them for not walking anſwerably. This Article hath ſeveral branches, in the firſt whereof, he reprehends them for the ignorance of the people, occaſioned through their negligence, and their rejecting and ſleighting of the means of knowledge which might enable them to teach others For which he threatens to caſt them out of the office they ſeemed to have, and to reject their poſterity that they ſhould not exceed them. Whence learn, 1. As ignorance is a very riſe and deſtroying ſin in the viſible Church; ſo the guilt thereof doth oft-times lie in great part at Preachers doors, with whom God will reckon according to the priviledges of his people, whatever they be in themſelves; For, ſaith he, My people periſh for lack of knowledge, and this the Lord challengeth the Prieſts for, and as being the occaſion of it in thoſe who were his people, though they deſerved not the name, as, v. 4. 2. Such as would be able to teach others, ought to take much pains that they may be inſtructed themſelves from God in his Word: Ignorant Miniſters are great plagues, their private idleneſſe is the cauſe why they do not edifie in publick; and when the Lord doth not teach them, they will not reach others to purpoſe; Therefore it is a challenge againſt them, and a cauſe of the former ill, thou haſt rejected knowledge, to wit, of the Law, as is after cleared. 3. The more familiar occaſion of converſe men have with holy things, wanting holineſſe, their contempt and diſlike of them will be the greater, and their oppoſition to light have the more of perverſity, and leſſe of infirmity in it; For, theſe Prieſts do reject knowledge, or wickedly, and with contempt, deſpiſe it. 4. Such as do for a time reject and reſiſt means of knowledge, when it bears it ſelf upon them, may at laſt come to forget it without a challenge, to loſe the light they had, and to be nothing moved with any ſtamp of authority that is in what God ſaith; Therefore it is added to the former, thou haſt forgotten the Law, that is, not only loſt any ſmall knowledge of it they had, but they had as little minde of it, and it as lit…le authority in their hearts, or bred them as little diſquiet, when they neglected it, or went otherwiſe wrong, as if they had never heard of it. See Pſal. 50 17. 5. The more relation any pretend to God, by vertue of their general or particular calling, the Lord will make uſe thereof to aggreage their ſin and unanſwerable walking; Therefore doth the Lord name himſelf thy God, becauſe they pretended ſo, and to ſhew that if they got not benefit by ſuch a relation, it ſhould adde to their wo. And ſo the blinde preſumption of many will but make their ditty the greater, while they pretend to much intereſt in God, and yet their way looks nothing like ſuch a pretence. 6. Unfaithfulneſſe in offices, (eſpecially in the Church) will caſt men out of it as unſavoury ſalt, with much guilt; which is a ſad judgement, ſervice to ſuch a Maſter being honourable, and eſpecially to miniſter to him in holy things; For, it is his ſentence, I will alſo reject thee, that thou ſhalt be no Prieſt to me, to wit, as they pretended they were. However men may ſpare ſuch who by neglecting duty, prove that they keep the office injuſtly, yet God will not. 7. However the poſterity of godly Miniſters may oft-times meet with hard meaſure from an ingrate world, as well as Miniſters themſelves; yet it is the righteous judgement of God on unfaithful Miniſters, that as they neglect and forget Gods children committed to their charge, ſo God ſuffers their poſterity to be neglected; For, I will alſo forget thy children, who it ſeemeth ſucceeded to them, in imitation of the order eſtabliſhed by God in Aarons Family.
Ver. 7. As they were increaſed, ſo they ſinned againſt me: therefore will I change their glory into ſhame.
In the ſecond branch of this Article, the Lord accuſeth them of ingratitude, that the more they proſpered, or increaſed in number or glory, they were the more bold on ſin; Therefore he threatens them with ignominie to come in place of that glory which made them to miſcarry ſo far. Whence learne, 1. Such as do provoke God highly, may yet in his long-ſuffering patience, not only continue as they are, but increaſe in proſperity, iſſue, and glory for a time; For, They were increaſed. 2. As there is no outward mercy conferred on wicked or unrenewed men, but they do make it a ſnare to draw them to ſin, and harden them in it; So this abuſe of Gods goodneſſe doth aggravate ſin exceedingly; For, it is a challenge, that as they were increaſed, ſo they ſinned againſt me. 3. Any glory or ſplendour which men abuſe to harden themſelves in ſinne, neglecting that which is their true honour, will certainly end in ignominy; and eſpecially when Miniſters glory of worldly ſtate, or riches, as their chief excellency, neglecting that true honour of being faithful in their ſtation; For, therefore will I change their glory into ſhame.
Ver. 8. They eat up the ſin of my people, and they ſet their heart on their iniquity.
In the third branch of this Article, they are accuſed of monſtrous greed and luxury, neglecting their duty. They were ſo farre from deterring the people from ſin, or pointing out the true uſe and end of ſacrifices when they came to offer for ſinne, that they minded nothing but to fatten themſelves with the portion of the ſacrifices which fell to them. And therefore they were deſirous and glad to have the people fall in many ſins, that ſo they might get many ſacrifices whereof to ſhare. Whence learn, 1. Albeit livelihood be due to faithful Miniſters, and they who ſerve at the Altar, ſhould live of the Altar; yet it is the fearful ſinne of Miniſters, when they minde only the benefit or profit of their calling, neglecting the duty; when they are ſo addicted to their belly, as they can flatter, or be ſilent from reproving ſin, ſo they may gaine and have to eat; For, this a challenge, They eat up the ſin, (or, ſacrifices for ſin) of my people, (called ſo, as, v. 6.) and this is all they minde in that publick ſervice. The ſpeech alludes to the Law, (which the Prieſts in Iſrael did imitate) wherein the Prieſt got a portion of ſome ſacrifices, Numb. 18.8, 9, &c. 2. It is yet a more fearful iniquity, when ſuch as would be accounted Miniſters, not only care not for the ſins of the people committed to their charge, but do deſire and delight in it, ſo it may tend to their gain and advantage: For, they ſet their heart on their iniquity, or earneſtly long to have them ſinning, that they may bring ſacrifices to them. In a word, Covetouſneſſe is the bain and cut-throat of Religion, and eſpecially in Church-men, and when they ſtand upon nothing but gain.
Ver. 9. And there ſhall be like people, like Prieſt: and I will puniſh them for their wayes, and reward them their doings.
10. For they ſhall eat, and not have enough: they ſhall commit whoredome, and ſhall not increaſe, becauſe they have left off to take heed to the LORD.
Becauſe of this, the Lord threateneth, 1. That both People and Prieſts ſhould be puniſhed alike, according to their deſerts, v. 9. 2. That ſince they had contemned and ſleighted God, he would take away the bleſſing from their meat, and deprive them of iſſue, even although that beſide their wives, they ſhould take concubines and whores that they might have many children, v. 10. Whence learn, 1. Evil Miniſters are a chief cauſe of ſin and miſery upon the people they have charge of; Therefore are the people threatened, as being made obnoxious to wrath by the Prieſts carriage formerly mentioned. And this is an addition to the Prieſts judgment, that they draw ſo many with them into it. 2. Albeit naughty Miniſters be great plagues and ſnares to people, yet that will not excuſe a peoples ſin, nor exempt them from judgements; Therefore are the people threatened alſo, notwithſtanding he challenged the Prieſts. The ſending of evil Miniſters may be ſo much the fruit of peoples former ſins, and they may be ſo well ſatisfied with it, Jer. 5.31. as may juſtly ripen them for a ſtroak. 3. As Paſtors and people are ordinarily like other in ſin, and mutuall plagues each to other, ſo will they be joyned together in judgements: For, There ſhall be like people, like Prieſts, that is, both involved in judgement, (though poſſibly in different meaſure, according to the degree of their ſin,) and none of them able to help or comfort another, Iſa. 24.2, 4. Albeit the Lord may ſpare for a time, and ſeem to let things lie in confuſion; yet he hath a day of viſitation, wherein he will call men to an account, and recompence them, not according to their pretences, but their reall deeds and practice; and wherein as they regarded not his will in chooſing their way, ſo he will not ask their conſent in returning a meet recompence of reward; For, I will puniſh (or, viſite upon) them for their wayes, and reward them (or returne unto them) their doings. 5. When men have made no conſcience of ſin, ſo they might compaſſe theſe delights, which they think will make them up; yet it is eaſie for God to prove that the bleſſing of theſe delights are only in his hand, and that men gain nothing by enjoying them, but a ſad diſappointment of their expectation from them, and an ill conſcience beſide; For, (ſaith he, explaining that generall of rewarding, v. 9.) they ſhall eat, of theſe ſacrifices which they ſo ſinfully longed after, and yet not having enough. 6. As no means can proſper where God deſerts and withdrawes his bleſſing; ſo what a man proſecutes unlawfully, he cannot look it ſhould be bleſſed; For, They ſhall commit whoredome, and ſhall not increaſe; either they ſhould not have iſſue for all that, (which was a curſe eſpecially among that people,) or they ſhould not increaſe by their iſſue, in regard they ſhould be cut off by the ſword. 7. As the true cauſe of all mens debording, is their not ſerious … …he Majeſtie of God with whom they have to do, that … conſider how to ſerve and obſerve him as becomes; … is, he cares not for any external forme, o… … …cially he is provoked, when men make … this …; For, it is challenged as the cauſe and root of their miſcarriage, and of his judgements, becauſe they have left off to take heed to (or obſerve) the Lord, or, they have made apoſtaſie from that temper that ſometimes was among them.
Verſ. 11. Whoredome, and wine, and new wine take away the heart.
This general ſentence ſubjoyned, may be underſtood of the judgements to come upon them, and that they ſhall meet with ſuch ſtupidity under them, as uſeth to attend theſe ſinnes; as indeed trouble will confound ſinners, eſpecially ſuch as have beene unfaithful and given to luxurie, as theſe Prieſts and the people were. But it ſeemes rather to be a general ſentence, pointing out the cauſe of all their miſcarriage challenged both before and after, and in particular, of their neglecting God, v. 13. to wit, that their ſenſual pleaſure and filthineſſe had beſotted them, ſo that they waxed wanton, and conſidered not what they did. Whence learn, 1. In times of defection, it is good to be well acquainted with, and ſcene in the cauſes of it, and what diſtempers draw men to that height they go; Therefore doth the Prophet here point at it. 2. It is a great plague on men, that they cannot guide proſperity well, and know no way how to uſe it, but to feed ſenſuall luſts by it; for, all the uſe they made of Gods bounty, was Whoredome and wine. 3. Sinnes go ſeldome there alone, but are linked together, and draw on one another; and particularly, Whoredome and intemperancy go often hand in hand together; Therefore are they conjoyned, Whoredome, and wine, and new wine. He mentions wine, and new wine, becauſe (as drunkards uſe to do) they tried all kinds of it, or the latter is by way of explication, becauſe new wine makes ſooneſt drunk. 4. It is a great plague on unclean and ſenſual men, that thereby they not only abuſe their bodies, and become guilty of ſelf-murther, and do wear out any ſpark of conſcience that they had; but that by following theſe brutiſh luſts, they renounce even humanity, and turne brutiſh without ſenſe and common underſtanding, ſo that they know not what they do, nor can diſcerne, or be aſhamed of any ill courſe, nor fear any threatening of danger, and do render themſelves unuſeful either in Church or State, and effeminate and unable to encounter any trouble: for, Whoredome, and wine, and new wine take away the heart, or ſenſe and underſtanding. The word ſignifieth oft-times to take by force, or by induſtry, to ſhew that however at firſt there may be ſome wraſtlings betwixt luſt, and mens ſens ſenſe and principles of reaſon, yet at laſt luſts given way unto, will carry it. 5. As it is Gods judgement on unfaithful Miniſters that they are given up to ſenſuality; ſo that will ſoone beſot them, and make them ſapleſſe in their doctrine, and careleſſe in their duty; for, in particular, it is true of them whom he had challenged before, Whoredome, and wine, and new wine take away the heart.
Verſ. 12. My people aske counſel at their ſtocks, and their ſtaffe declareth unto them: for the ſpirit of whordomes hath cauſed them to erre, and they have gone a whoring from under their God.
13. They ſacrifice upon the tops of the mountains, and burne incenſe upon the hils under oakes, and poplers, and elmes, becauſe the ſhadow thereof is good: therefore your daughters ſhall commit whoredome, and your ſpouſes ſhall commit adultery.
The fourth article of this accuſation is general againſt the whole people for their groſſe and heatheniſh idolatry (which is as adultery, a forſaking of God, and their duty of ſubjection to which they ſtand bound by the marriage-Covenant;) This is inſtanced in their conſulting with their ſtocks of Images, and their ſtaves, or arrowes, (which flowed from their ſtrong inclinations to Idolatry, cheriſhed by Satan) and in their ſacrificing openly to Idols on mountains, under the ſhade of groves, eſteeming that heatheniſh way beſt: for this the Lord threatens to give up their daughters, and daughters in law, (and others, whom they would have chaſte) to bodily filthineſſe. Whence learn, 1. When ever the viſible Church forſakes God, he will not forget his kindneſs to her, to aggreage her ſinne, and to prove that ſhe hath done it without provocation; Therefore againe the title is my people, to ſhew that he had intreated them as ſuch; and that he having choſen them from among all people for himſelf, and as his portion, Deut. 32.8, 9. Iſa. 43.21. it was a greater ſinne in them then in any, ſo to behave themſelves. 2. Albeit Idolaters will not take with it that they worſhip ſtocks and ſticks, yet in reality they do ſo; and hereby they prove their own madneſſe in ſubjecting themſelves to theſe creatures that are inferior to them; and the baſeneſſe of their Religion, in that they have ſo poore wayes to know the mindes of their Idols; for, they aske counſell at their ſtocks, (and ſo conſult with them as their gods, and performe religious worſhip to them; that they may know their minde) and their ſtaffe declareth unto them, that is, any illuſion they get, they take it for a divine reſponſe. For the way of divination by a ſtaffe, or arrowes, See, Ezek. 21.21, 22. It ſeemes, that when he doubted which City to aſſault firſt, ſeverall ſtaves or artowes having the names of the ſeverall places on them, being ſhaken together in a quiver that which was firſt drawn out determined the queſtion. And ſo Idolaters reſolved other caſes. 3. The backſliding and Idolatry of the viſible Church is not to be looked on lightly, or as an infirmity, but as flowing from the power of Satan, working upon that ſtrong inclination that is naturally in all men (and ſpecially in theſe who have not received the love of the truth) to follow error; Therefore is it given as a reaſon, For the ſpirit of whoredomes hath cauſed them to erre, which is to be underſtood both of their own inclinations, and of the working of the evill ſpirit, 2 Theſ. 2.9. which makes them ſo bent and zealous in it, and warnes us not to be taken up with every zeale, nor with every religion wherein men ſeeme to be zealous. 4. They who commit Idolatry, and follow falſe Religions, and ſo do renounce ſubjection to God, and put themſelves from under his directions, they do alſo put themſelves from under his protection; for, in both theſe reſpects it is true, they have gone a whoring from under their God, renouncing that ſubjection due to him, by violating the Marriage-Covenant, and ſo depriving themſelves of that protection which was enſured to them by the Covenant. 5. Sin is then come to a great height and very ripe for judgement, when men caſt off all veiles of pretences or ſhame, and do openly and avowedly commit it; for, he challengeth when they ſacrifice upon the tops of the mountaines, &c. avowedly, without ſhame, and not in corners onelyonly. 6. It is high preſumption in fraile men to think to invent finer ordinances of worſhip by their wit, then what God hath appointed, or that they can put holineſſe on things or places; for, it was their ſin to chooſe mountaines and hils and ſhadowes of trees and groves, in imitation of he Patriarchs (whom the heathen did alſo imitate) as if theſe places were more ſacred; and to do this as good, and better and more apt to ſtrike men with reverence then what God had appointed, 7. It is no ſtrange thing, that men in chooſing their Religion, be led by their own fleſhly luſts, and that they account that beſt, which pleaſeth theſe moſt; for, in this reſpect alſo they accounted the ſhadow good, that is, more delectable to their fleſh. 8. Sin may be very ſadly puniſhed when no ſtroakes are inflicted, but the ſinner given up to more ſin, and particularly, ſpirituall adultery may be puniſhed with bodily filthineſſe; for, Therefore your daughters ſhall commit whoredome, and your ſpouſes ſhall commit adultery, to which they were tempted by wandering from their families into theſe ſolitary and retired places. And this ſhould warne all profeſſors to beware of ſtraining the true Religion by ſuch blemiſhes as are a plague upon Idolaters. See, Rom 1.21, 25, 26, 27. 9. God may juſtly puniſh the ſins of parents in their children, and may make us ſenſible of our unfaithfulneſſe to God, in the ill carriage of others who are bound to us; for, he puniſheth their ſin in their daughters, and lets them ſee their whoredome againſt God, in the lewdneſſe of their daughters and ſpouſes, injuring and bringing reproach on them and their family.
Ver. 14. I will not puniſh your daughters when they commit whoredome: nor your ſpouſes when they commit adultery: for themſelves are ſeparated with whores, and they ſacrifice with harlots: therefore the people that doeth not underſtand, ſhall fall.
The Lord threatens further becauſe of this ſin, that albeit whoredome in virgins and adultery in married women, be by the law puniſhable with death; yet for a time the Lord would not by any corrections; reſtrain the wantonneſſe of their daughters and ſpouſes; and that becauſe they themſelves were ſeparate from God by their Idolatrie…, and did commit the like lewdneſs with harlots, when they came to their Idolatrous ſacrifices. For which as he did puniſh them in giving up their daughters and ſpouſes to uncleanneſſe, ſo his forbearance of that fault for a time, was onelyonly becauſe he had a greater quarrel againſt them for their Idolatry, which drew on the other; and for which, and their affected ignorance in it, he would at laſt when it came to an height, certainly deſtroy the Nation. Whence learn, 1. It is one of the ſore judgements of God, and tokens of his anger, when he takas no wains by needfull corrections, to reſtrain the courſe of a peoples ſin, but looſeth the rains, and lets them run on for a time; for, it is a threatening, I will not puniſh your daughters when they commit whoredome, nor your ſpouſes when they commit adultery. See Pſal. 89.30, 31, 32, 33. Heb 12. 6, 7, 8. Rev. 3.19. 2. When the Lord lets particular ſinners go on unpuniſhed, it is not becauſe they ſhall ſtill be ſpared, (for the text ſaith, they ſhall certainly fall;) But firſt, becauſe ſin becoming generall, is paſſed over in particular perſons, till it ripen for a national ſtroak: Secondly, his ſparing of them and others for ſome ſins, is becauſe he hath a greater quarrel and cauſe of controverſie, for all which together, he will in due time reckon: Both theſe are imported in that reaſon ſubjoyned to the ſentence of not puniſhing their daughters, for themſelves, (that is, not only their daughters and ſpouſes, but the parents and huſbands: He ſpeaks of them, and not to them, as formerly, to teſtifie his indignation againſt them,) are ſeparated with whores, and they ſacrifice with harlots; where by whores and harlots, we are to underſtand not only ſpiritually, their Idols and Paramours with whom they committed ſpiritual adultery, but even literally their harlots whom they feaſted and courted in the time of their ſacrifices in the groves, committing both ſpiritual and bodily adultery together. And ſo the force of the reaſon is, That ſin of uncleanneſſe is more general, and more are guilty of it then their daughters and ſpouſes, and therefore they are ſpared till the people or Nation fall together; and that it is no wonder he ſpare them, ſeeing he hath a greater quarrel becauſe of their Idolatry; for which, when by reaſon of his indulgence, they have added bodily filthineſſe to it, he will certainly puniſh, and the people ſhall fall. 3. Falſe worſhip is very licentious, in that not only God plagueth it with looſeneſſe, but in that it doth allow and foſter much fleſhly liberty; For, they ſacrifice with harlots, not only continue they avowed harlots, and yet follow that forme of worſhip; but in their ſolemne ſacrifices, they ſtand not to joyne with harlots, in feaſting them with the ſacrifices, and courting of them. 4. Let Idolaters joyne never ſo many fleſhly pleaſures with their worſhip, yet God will have no communion with ſuch, but will plead with them as renouncers of his Covenant, and of all communion with him; For, they are ſeparated, (to wit, from God) with whores, &c. 5 Idolaters, how learned ſoever they pretend to be, or really are, yet in effect they are but brutiſh and ignorant. It is great brutiſhneſſe to put ſo baſe an object, as ofttimes men do in the place of God, Pſal. 115.8. and it is great ignorance, to think that true Religion muſt be made ſubſervient to mens politick intereſts, (which was the rule that Jeroboam walked by;) or to think that Rulers will muſt give the Law in this matter, (which might be the peoples pretence) or that pompe wanting inſtitution, will make a worſhip acceptable: for theſe reaſons it is ſaid, they are the people that doth not underſtand. 6. Ignorance, (eſpecially when it is affected) will not excuſe the viſible Church her declining in the matter of Religion, but that ſhe is ignorant (as well as her idolatry, which ſhe would excuſe by it) will be the cauſe of her total and ſad overthrow; for, the people that doth not underſtand (and ſo run on to theſe mad courſes) ſhall fall. The original word, (uſed only here, and, Prov. 10.8, 10.) ſignifieth ſuch a fall as ſhall ſo confound them, as they ſhall not know what they are doing.
Verſ. 15. Though thou Iſrael play the harlot, yet let not Judah offend: and come not ye unto Gilgal, neither go ye up to Beth-aven, nor ſwear, The LORD liveth:
16. For Iſrael ſlideth back as a back-ſliding heifer: now the LORD will feed them as a Lamb in a large place.
The fifth article of the accuſation is, for the idolatry of the calves in Gilgal and Bethel. It is contained in an exhortation to Judah, not to joyne with them in that harlotry; however it be palliate under the pretence of worſhipping God that way, v. 15. and that becauſe, 1. (Which is his accuſation and aggravation of this ſin in Iſrael,) it is not only harlotry, v. 15. but a mark of Iſraels wantonneſſe againſt God, and of her love of carnal liberty, and therefore not to be imitated. 2. (Which is his ſentence againſt them for this ſin,) becauſe the Lord will drive them ſhortly into exile for it, where they ſhall be as a ſolitary Lamb in a wilderneſſe, not knowing where to finde a flock, or its dam, and expoſed as a prey to all wilde beaſts. And therefore it were madneſſe in Judah to run on ſuch hazards: for clearing this text a little, Conſider, 1. That in this prohibition, the Prophet doth not mention Dan, which was one of the two places, wherein Jeroboam erected the calves for publick worſhip, 1 Kings 12.28, 29. becauſe Gilgal and Bethel being on the South-border toward Judah, the Jewes might eaſily be drawn and come thither, but Dan was remote and on the Northmoſt border of Iſrael, and ſo Judah was in no hazard of going there: for albeit the firſt portion of Dan was near the tribe of Judah, and taken (at leaſt in part) out of it, Joſh. 19.40, &c. yet either (becauſe it proved too little, or becauſe for their ſins they were not able to drive out the inhabitants, Judg. 1.34.) they removed to the very Northmoſt border, and gave the name of Dan to this City, where one of the calves was ſet up. See Joſh. 19.47. Judg. 18.1, 2, &c. with v. 26, 27, 28, 29. Conſider, 2. That albeit Jeroboam ſet up the Calves only in Dan and Bethel, yet here Gilgal where Joſhua renewed Circumciſion, and kept the Paſſeover, Joſh. 5. is ranked among the places of their idolatrous worſhip, becauſe it ſeemeth, (though the hiſtory record it not) Jeroboam erected the ſame idolatry there alſo, (as at other places,) for the caſe of the people and fame of the place, that ſo they might have many places on that border, to divert them from going to Jeruſalem, and therefore we have not only Gilgal mentioned here, and Amos 4.4. & Hoſ. 12.11. but Beerſheba alſo on the South-border, Amos 5.4, 5. and (as would appear,) Gilead alſo beyond Jordan, Hoſ. 12.11. where it is alſo remarked, that the people out of their ſuperſtition, and for their own eaſe, multiplied altars for private devotion in all places. Doct. 1. Not only do men commit ſpiritual whoredome, when they worſhip an idol, or that which is no god: but when they dare pretend to worſhip the true God, in or by images or wayes of their own deviſing; for Iſraels worſhipping the calves is called harlotry; thou Iſrael playeſt the harlot. 2. When men once decline from the rule of Gods Word in chooſing a way of worſhip, they are readily given up to be endleſſe in multiplying defection by ſuch devices: the ſame vanity of minde, and the ſame principles of policy that lead them wrong in one ſtep may draw on more: beſide, that they felt inſufficiency of all falſe wayes, to quiet the conſcience, draweth men to a reſtleſſe multiplying of theſe courſes; therefore it is that Iſrael do adde Gilgal to the former places of their publick worſhip, and other places alſo, as is before explained. 3. As it is no warrantable rule to follow the example of any in matters of Gods worſhip, where a warrant from the Word is wanting: ſo men had need to guard againſt contagion by ſuch examples, eſpecially when the contagion is near, when the example is given by brethren, and they flouriſhing in their evil way, and when their way cometh neareſt of any to the true worſhip; for, thus ſtood the caſe with Judah in reference to Iſraels calves, and therefore are warned to guard againſt it; Though thou Iſrael play the harlot, yet let not Judah offend. 4. The Lords moſt peculiar people their ſinning againſt him is more ſad and hainous then the ſin of any other, conſidering what unkindeneſſe, unfaithfulneſſe, and diſhonour to God there is in it; and eſpecially that they have fewer tentations then others, and that they being left alone to cleave to the true God, it were horrid iniquity to abandon him; for theſe cauſes it is, that Judah, (who clave to the Temple and true worſhip of God, and were much better then Iſrael) is ſo preſſed upon when Iſrael is given up as deſperate, and is ſhortly to be quite rejected; though thou Iſrael play the harlot, yet let not Judah offend; Though he gave up Iſrael, yet he could not endure that Judah ſhould follow them, for they only now were left for God, they were not ſo accuſtomed to this defection as Iſrael had been for many yeares, they had the Temple and wanted theſe politick pretences for abandoning thereof, that the Kings of Iſrael had. 5. Whoever make defection from God and his way, yet he will not want a people to embrace him and his way; ſo much alſo may we learn, in that this exhortation, however directed to Judah, yet is ſpoken to Iſrael at firſt; Though thou Iſrael play the harlot, &c. as defying her to deprive him of a people when ſhe had done her worſt, and when he ſhould at laſt make her Lo-ammi, becauſe of her ſins; for albeit ſome in Judah might make defection to their way, and ſometime his worſhip was interrupted there by their wicked Kings; yet they ſhould have the face of a true Church, and warrantable Ordinances, during the time of his patience toward them, as is more expreſſely held out, Hoſ. 11.12. 6. No pretence will ſerve to juſtifie or cover an unwarrantable way of worſhip, nor doth the Lords manifeſtation of himſelf in a place, by any ſpecial act of power or favour, warrant men to make uſe thereof as more holy then others, or, under that pretext abuſe it to ſuperſtition; for, it was upon theſe grounds Iſrael made uſe of Gilgal and Bethel for the place of their worſhip, and yet Judah is diſſwaded from it, as one of the ſinful courſes of Iſrael; Come not ye unto Gilgal, neither go ye up to Beth-aven or Bethel, which ſtood on ſome height, and therefore they did go up to it. 7. Places and things do loſe all their honour and eminencie when they are abuſed to idolatry; Bethel, the houſe of God, becomes Beth-aven, the houſe of vanity, or of iniquity; which is a name taken from a place near to Bethel, Joſhua 7.2. 8. Such as would be free of idolatry or infection thereby, ought to abſtain from coming to the very places, where there is danger of infection, unleſſe that abſolute neceſſity, and a clear call draw them; for, ſo is Judah's duty; Come not ye to Gilgal, neither go ye up to Beth-aven. 9. The Lord will not have his worſhip mixed with idolatrous courſes, nor is ſuperſtition or idolatry the more warrantable or imitable, that it is done under the pretence of ſerving God thereby; for, albeit ſwearing, The Lord liveth, be lawful, and a part of his worſhip, and ſometime put for all of it: yet it is forbidden Judah, nor ſwear, The Lord liveth, to wit, in theſe places, and the meaning is, pretend not to mixe my worſhip with the rites uſed there, nor be ye taken up with their way, though they pretend to worſhip the true God, as Aaron did when he made the golden calfe, Exod. 32.4, 5. 10. As mens preſuming to preſcribe wayes, and be changelings in the matters of Religion, is a fruit of wantonneſſe and idleneſſe of minde, having little to do: ſo the conſideration of mens wantonneſſe in ſinning, may deterre others from it if they be of ſober ſpirits; for, it is an argument to diſſwade Judah from this way of Iſrael: for, in this Iſrael ſlideth back as a back-ſliding heifer; that is, this courſe is an evidence of Iſraels rebellion, as a wanton heifer that caſts the yoke, and therefore is not to be imitated. 11. Such as are ſo bent on liberty and licentiouſneſſe, as they can endure no yoke of God, may meet with liberty enough little to their profit: God can give them the world to wander through in exile, who would not be bounded with the Law; he can lay them open to felt and feared dangers, who placed all happineſſe in being rid of his yoke; and he can make them weak and faint-hearted in trouble, who were ſtrong and ſtout-hearted to ſin; for, the Lord will feed them, (not by taking care of them, though that in ſome reſpect be true; but in place of their reſidence in their own land, he will drive them into exile, and make their paſture to be) as a Lamb, (not any more a wanton ſtrong heifer) in a large place, where by its bleating alone, it ſhall bewray its own ſolitude, danger and fear, and where it ſhall be expoſed as a prey, and not know where to turn it. 12. When defection from God cometh to the height of wantonneſſe and rebellion againſt him, and rejecting of his yokes, then judgement is not far off; for, now the Lord will feed them, &c. that is, ſhortly. 13. Whatever may be the preſent condition of back-ſliders, which might tempt others to joyne with them, yet a ſerious conſideration of the certain conſequents of ſuch a courſe, may break that ſnare; therefore, however Judah for preſent, might be tempted by reaſon of Iſraels ſucceſſe, yet the Lord propounds this as an argument to diſſwade them, that now the Lord will feed them as a Lambe in a large place,
Verſ. 17. Ephraim is joyned unto idols: let him alone.
The ſixth and laſt article of the accuſation is againſt their Kingly tribe, called by the name of Ephraim, becauſe the firſt, and many of their following Kings were of that tribe, and it is conceived that Samaria their chief city ſtood in that tribe. The accuſation hath two branches; in the firſt whereof, they are charged with being ſo mad on idolatry, that they are become deſperate and irrecoverable. Whence learn, 1. As mens greatneſſe hath its own ſnares to ſin accompanying it; ſo however they think themſelves above the reach of any challenge or cenſure; yet the Lord will not ſpare the ſins of the greateſt, as being ordinarily ring-leaders and chief maſters in the ſins of a land; therefore doth he challenge Ephraim, eſpecially for idolatry, which he actively carried on by reaſon of his State intereſts. 2. Idolatry is a very bewitching ſin, and doth keep where it gets a grip; for, Ephraim is joyned to idols, or glued to them, that he cannot any more be divided from them: for, albeit his politick intereſt drew him that way at firſt, yet being engaged, not only that, but a ſpirit of whoredome and Gods judgements keeps him to it, as a way moſt agreeable to his own heart. 3. As the Lord will at laſt give up deſperate and incorrigible ſinners to themſelves and their own wayes, ſo to be thus left is the chiefeſt of miſeries: Men need no more to make them miſerable, but to get leave to want a check from conſcience or the Miniſtery of the Word, or from Providence; for, ſaith he, let him alone, that is, not ſo much, thou Judah have no converſe with him; of which ſufficient hath been ſpoken on v. 15. as, let him go on without any further reproving of him.
Verſ. 18. Their drink is ſoure: they have committed whoredome continually: her rulers with ſhame do love, Give ye:
In the ſecond branch of this article, their ſins againſt the Second Table are laid to their charge; namely, 1. Their intemperance in drinking till it corrupted in their ſtomack, which made them to vomit it up again. 2. Their inceſſant filthineſſe. 3. Their covetouſneſſe and corrupting of juſtice thereby. Whence learn, 1. It is the great madneſſe of the children of men, that if they attain to any greatneſſe, they make it ſhine in nothing but in eminent beaſtly ſins, as if all grandour conſiſted in this, as here we ſee in theſe great ones in Iſrael. 2. Mens abuſing of the good creatures of God, and diſtempering their own bodies through intemperance, is an iniquity for which God will reckon with the greateſt; for, it is a challenge, their drink is ſoure, or gone, to wit, from its native ſavour and taſte, being putrified in their ſtomack, ſo that they cannot digeſt it. 3. As uncleanneſſe is a ſin not eaſily ſhaken off, when once men are engaged in it, but it will be their Maſter, far beyond their firſt reſolutions; ſo ſuch obſtinacy in it is odious before God, when men become devoted and inceſſant ſlaves to their own luſts; for, it is a cauſe of anger, They have committed whoredome continually. 4. It is a ſhameful ſin in rulers and men of power eſpecially, to be covetous, and to love bribes and reward, and ſuch cannot but pervert juſtice, and they do come to the height of impudencie, when they are ſo affected with it, as they dare avow ſuch a courſe, and command bribes to be brought to them; for, her rulers with ſhame do love, Give ye: or, it is a ſhame that they who ſhould be ſhields, (as it is in the Original) to protect the people from oppreſſion, ſhould oppreſſe the people with taking of bribes, and corrupting of juſtice thereby, and that they ſhould love not only to take, but to ſeek and command them to give.
Ver. 19. The winde hath bound her up in her wings, and they ſhall be aſhamed becauſe of their ſacrifices.
The Lords ſentence becauſe of theſe ſins is, that ſuddenly, and as with a tempeſt they ſhould be carried into captivity, where they ſhould be aſhamed of all their corrupt worſhip. Whence learn, 1. The Lords long-ſuffering toward a wicked and impenitent people, will at laſt end in ſpeedy and ſudden judgements which ſhall ſurprize them, and ſhall be violent and dreadful to compenſe the delay; for, the winde hath bound her up in her wings, that is, they ſhall be as ſpeedily carried into captivity, as if they were carried on the wings of the winde, and with as great violence and ſuddainty, as if a tempeſtuous whirlwinde ſurprized them: he ſpeaks of this as a thing done, becauſe of the certainty of it, and names the whole people her, in the feminine gender, either with an eye to the wanton heifer, v. 16. or to ſhew that as they were effeminate by reaſon of their ſins, ſo they ſhould prove ſuch under their trouble. 2. Wicked rulers by their ſins againſt the firſt and ſecond Table, have great influence on the ruine or captivity of a Nation: as being ordinarily ſet over a Nation appointed to deſtruction to haſten it, and as drawing the Nation into the ſame ſins with themſelves: for, this threatening againſt the Nation, comes out as a ſentence becauſe of Ephraims ſins. 3. Mens following of corrupt worſhip will be matter of ſhame and confuſion, and not of comfort in a day of diſtreſſe; in that not only it will be reproachful in the eyes of all the world, that Gods people ſhould have forſaken him: and ſo provoked him to make them an aſtoniſhment, 1 Kings 9.7, 8, 9. but alſo in that all comfort from their courſes, wherein they glory in proſperity, will diſappoint them, and their falſe religion will faile them in ſtraits, when they have moſt need of comfort, Deut 32.37, 38. Judg. 10.13, 14. therefore is it threatened, they ſhall be aſhamed becauſe of their ſacrifices.