Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 6
CHAP. VI.
THe Lord having in the cloſe of the former Chap. foretold the repentance of Iſrael; he doth in the firſt part of this Chap. enlarge and confirme the ſame prediction, by bringing them in practiſing what he had foretold of them, and by preſcribing a forme wherein they ſhall expreſſe their repentance. This conſiſts of a mutuall exhortation to that duty, ver. 1.—and of encouragements drawing them to it, namely, that being penitent, God will bind up their wounds and ſores, ver.— 1. That he will reſtore and raiſe them up out of their deadly calamities, ver. 2. And that he will manifeſt himſelfe, his kindneſſe and favour to them after all their trouble, cauſing them thereby to grow in piety, ver 3. In the ſecond part of the Chap. the Lord clears himſelfe from being the cauſe of Iſraels deſtruction, and that he could do no otherwiſe to them then he did, ver. 4. — Conſidering their inconſtancie in any ſeeming good, ver.—4. And the ill fruit of the Word among them, who were but ſlain by the efficacy thereof, ver. 5.— And did deſperately ſin againſt the clear light thereof, ver.—5, 6, 7. Which he proves from the wickedneſſe that was to be found in particular places, as Gilead, ver. 8. And particular ranks of perſons, as Prieſts, ver. 9. And in the whole Nation, both of Iſrael, ver. 10. And of Judah, who though they ſhould be puniſhed, yet their trouble ſhould end in reſtitution, ver. 11.
Ver. 1. COme, and let us returne unto the LORD: for he hath torne, and he will heal us: he hath ſmitten, and he will bind us up.
IN this firſt part of the Chap. the Lord inſiſts on the future repentance of Iſrael, and brings them in as doing what he had promiſed of them, Chap. 5.15. Partly for the encouragement of the godly in that time, to whom theſe ſad meſſages and diſpenſations publiſhed by the Prophets, and performed before their eyes could not be inſupportable, unleſſe they had this ground of future hope: And partly to preſcribe unto the preſent generation, a pattern of true repentance in the practice of theſe, who after them ſhould obtain mercy; that ſo they might not pleaſe themſelves with their own way of repentance, but might let about the duty in earneſt, if ſo be there might yet be hope.
This verſe containeth the mutuall exhortation, and up-ſtirring one of another to repentance, and their firſt ground of encouragement, which is; that though, while they were impenitent the Lord had ſmitten and torne them ſore, Chap. 5.12, 14. yet now upon their turning to him, he would, as a tender Chirurgion, binde up and heale all theſe wounds. Doct. 1. Whereever there is true repentance, there will be a returning unto the Lord, which imports, 1. That a true penitent will be ſenſible not onelyonly of ſtraying from God which hath made a diſtance betwixt God and him; but that his ſtraying hath begotten an averſeneſſe, and turned his back upon God; ſo that he needs to return. And particularly, he muſt be ſenſible of further ſtraying under afflictions, which were ſent to reclaime him; as was their caſe, Chap. 5.13. See Iſa. 1.5. 2. A penitent muſt have a deep ſenſe, that all other courſes he hath eſſayed in his ſtraying from God, are but vanity, that he hath been a loſer thereby, and that the Lord is onelyonly worthy to be choſen and embraced; and therefore he returneth to him, as the onelyonly excellent of choices. See, Hoſ. 2.7. And 14.3. Jer. 3.22, 23. &c. 3. A penitent muſt have a through indeavour to make up this diſtance not being moved by affliction onelyonly, or by ſin as it draweth on affliction; but by the want of God, whoſe favour he deſires to enjoy, and to come under his yoke; and not contenting himſelfe with motions or fits in this endeavour, but ſtudying to follow it forth till he come to a reall enjoyment of God, and ſo return unto the Lord indeed, which theſe penitents are yet endeavouring, albeit already there be ſuch an edge upon them, as makes them ſtir up one another. Doct. 2. As there is great need of upſtirring, for the right performance of the duty of repentance, which is a duty far above our reach, Iſa. 64.7. So however love may prevent the Lords people in their very dead condition; yet the ordinary forerunner of a time of mercy, is the Lords ſtirring up his people to ſeek him; for, here they are excited, and exciting one another to this duty, come and let us return, and this is their temper in a time of love. See, Ezek. 36.37. Zech. 12.9, 10. 3. As it is a ſure evidence of true repentance, when men are deeply convinced of the need of repentance, and would have all to ſet about it, (as here they are;) and as true repentance and brotherly love, exciting one another go together, and want of love argues much impenitency: So it is a ſweet thing when the Lords people joyn hand in hand, and by their example and encouragement ſtir up one another to ſeek God; and times of mercy will be joyning times, and unite the Lords people in the duties of repentance; for ſuch will be their way in this time, Come, and let us return. See, Zeph. 3.9. 4. When a people once begin to decline from God, ordinarily they become deſperate in ſin, and are neere undone before they become ſenſible, or be drawn to God; for, ſo is ſuppoſed here they are torn and ſmitten before they are brought to need repentance. See, Lev. 26.18.—39. Amos 4.6,—11. Apoſtaſie once given way unto, is not eaſily recovered, ſenſe of calamities and of ſin procuring them, is not ſoone attained, the bleſſing of afflictions is not taken up at our foot, our ill humors raiſed by afflictions, in ſwelling againſt Providence, doating after ruined Idols, &c. are not ſoone laid. So that it is no wonder matters draw to this height. 5. God is a ſevere pur…urer of ſin, when once he begins to proſecute a controverſie with a viſible Church; for, he will both ſmite and tare, and deale ſeverely before they return not. He is a conſuming fire, Heb. 12.29. not to be provoked, Heb. 10.31. His provoked love will end in jealous rage, Hoſ. 13.8, His ſovereignty and power will not endure that men ſhould refuſe to receive correction from him, or think to prove ſtronger then he, in walking contrary to him, Lev. 26. And his love will not want his people, though he ſhould purſue them with never ſo great ſeverity. 6. Sad ſtrookes which have been long inflicted on the Lords people, and yet they have continued ſtupid under them, may at laſt be bleſſed, and work upon them, to make them ſenſible and ſeek to God; for, now they not onelyonly feel, but are driven to ſeek the true remedy of their afflictions, which they did not before, Chap. 5.13. Albeit our hearts, and afflictions of themſelves will never produce this, yet the Lords free-grace and bleſſing, accompanying afflictions will bring it about. See, Lev. 26.40, 41, &c. 7. As the afflictions of the Church are from God, and to be taken as from his hand; ſo the healing thereof muſt come onelyonly from him; for, He hath torn and he will heal us, &c. God will not proceed in ſuch a way of judgement toward his people, as to deliver them from trouble, when yet they are not led to him thereby, or to obſcure his own love which doeth for them; but will blaſt all probable means, till they come to him, and be left on him, and then he will cure what is otherwayes incurable, and for which there is no balme beſide. 8. It is the duty of ſuch as minde to ſet about repentance and converſion to God in earneſt, to do it with encouragement and hope; and as we are to believe that the Lord not onelyonly ſends cleanly trials that he may get work, and give proofes of his art; but even corrections for ſin, as minding our good, and that he may draw us to repentance; and alloweth us to take even a ſtroak inflicted in wrath, as an errand to come to him with, and ſent to drive us to his mercy, when we want another argument: So we ought to encourage our ſelves, expecting that God, who mindes our good in affliction, will give a good iſſue to it, when we are made to feele it, and driven to him by it; for, thus do they proceed, Let us return, for he hath torn, and by ſo doing invites us to returne, and he will heal; and ſo our indeavours will not be in vain. Where men have not theſe right conſtructions of God, and this hope in ſome meaſure, their convictions will but drive them further away, and their diſcouraging exerciſe will but impede their repentance; whereas apprehenſion of mercy under the ſenſe of anger, will draw the heart to turn to God. See, Ezek. 10.2. 9. All the afflictions and diſeaſes of a penitent will in due time end in through healing, and in the meane time the Lord will handle him tenderly and to his profit: He will be a tender Chirurgion to give him a roome in his heart and ſympathy, and will not launce his wounds, but when it is in order to his cure and profit, and when he hath balme and oyle to poure into them; for, all this do they expect; He hath torn, and he will heal us; he hath ſmitten, and he will binde us up.
Verſ. 2. After two dayes will he revive us, in the third day he will raiſe us up, and we ſhall live in his fight.
This ver. (containing the ſecond ground of their encouragement) is by many applied to the reſurrection of Chriſt on the third day, (which will be acknowledged by Iſrael in the time of their converſion) as if it were the Scripture the Apoſtle points at, 1 Cor 15.4. And thus the ſenſe is, that the penitents fetch the ground of their hope of recovery from the reſurrection of Chriſt, in whom and through whom it is that his people do live and recover out of their miſeries and troubles. And indeed this interpretation hath theſe truths in it, 1. That Chriſt and promiſes concerning him, is the uſuall and ordinary ground of the Churches comfort in troublous times, as, Iſa. 7.14. 2. Penitents apprehending Chriſt by faith, in his ſufferings and reſurrection, will finde ample ground of comfort in all their troubles; for, 1. Through him the ſting is taken out of all their trouble, 1 Cor. 15.55, 56, 57. 2. As he is their head, ſo all their troubles are accounted his, not onelyonly what is expreſſely for his truth and cauſe, but even all of the penitents troubles are his in reſpect of ſympathy. 3. They are ſweetned to the penitent, by Chriſts eſſaying their lots in his own perſon, and ſo ſanctifying them unto them. 4. As believers are made conforme to him in ſufferings, ſo in his deliverance he is a patterne of their victory, Rom. 8.17. 5. He is the purchaſer of believers deliverance, having paid a price for it. 6. His reſurrection and victory is a pledge of their deliverance, being judicially raiſed up in him, Eph. 2.6. All which ſhould invite afflicted ſinners to cloſe with Chriſt, as being a compendious way to a ſweet iſſue from all troubles.
But the drift of this context ſeemeth not to ſpeake ſo expreſſely of his reſurrection, as of the raiſing up of penitents themſelves, which doth indeed flow from his reſurrection, and that may be hinted at here. And ſo this encouragement is an amplification of the former, meeting with the deadlineſſe and continuance of their trouble; wherein they expect that albeit their troubles were ſo great and of ſuch continuance, as that they ſeemed to be dead and buried under them; yet the Lord, in due time, would not onelyonly revive and raiſe them up from their graves, but make them live a comfortable life in his preſence and favour. As for the time to which this reſtitution is limited, after two dayes, in the third day, it is diverſly conceived, by ſome for a long time, that neither at preſent, nor for ſome time after, were they to meet with this mercy; others underſtand it of a ſhort time. We may take in both in diverſe reſpects; that the time of their reſtitution after their converſion, may be ſomewhat prolonged, and ſeeme ſo to ſenſe, and yet it may be juſtly accounted ſhort, if they reckon right. Doct. 1. Such oft-times is the obſtinacie of the viſible Church in her ſin, and her ſtupiditie under judgements inflicted for ſin, and ſuch is the Lords ſeverity in proſecuting a begun controverſie, That ſhe may not onelyonly be ſmitten, and ſore wounded and torne, but in a manner quite dead and buried under trouble; for, ſo is here imported, ſhe needs to be revived, and raiſed up. See, Ezek. 37.2, 3, &c. Pſal. 14.1.7. 2. True penitents are allowed ground of hope of recovery, were their condition never ſo deſperate and deadly; for, here they profeſſe their hope that it will be ſo. Penitents do but wrong God, and themſelves, when they draw hard concluſions on their lots, and do not leave a latitude to Gods love and omnipotency, and anſwer all their inextricable doubts with, O Lord, thou knoweſt. Ezek 37.3. 3. It may ſeeme good to the Lord, not to deliver penitents at their firſt ſeeking of him, but may keep them under exerciſe for a time that he may ſharpen them yet more in that duty, and try the reality thereof for, it is after two dayes, and not at firſt they expect it. 4. Albeit length of time under trouble, joyned with the greatneſſe of it, and the Lords ſeeming to neglect prayer and repentance for a time, be a ſore triall, as, Pſal. 22.1, 2. and 119 82. yet the penitent is allowed to believe, that however he delay, till it come to that complaint, Jer. 8 20. yet deliverance will come, and that no length of time ought to bring the truth of the Word in queſtion: for, ſo do they reckon, that though it be not till after two dayes, yet he will revive. See, Hab. 2.3. 5. How long ſoever the Lord delay, a penitent is ſtill bound to avoid fainting, and to account the time ſhort, by comparing it with eternity, and by his reſolution, patience, and making uſe of the delay; for, in theſe reſpects, this form of ſpeech, after two dayes, in the third day, may import a ſhort time. 6. Albeit the Lord in delivering his people, do proceed uſually by degrees, becauſe our narrow veſſels can receive his mercies, and obſerve them but by parts; yet where he begins, he will compleat deliverance, how ſmall ſoever the beginnings be: for, here his Word is held out in ſeverall branches, of reviving in their graves, raiſing up out of their graves after they are revived, and cauſing them to live and walke after they are revived and raiſed up; and all theſe together, make a compleat deliverance. 7. The Lord will not only, in due time, recover the deſperat and hopeleſſe outward condition of his people; but will alſo refreſh and revive their dying ſpirits thereby, which may be ſo broken, that outward deliverances will not cure them; for, ſo much may be imported in that when they are revived, and raiſed up, they ſhall live, that is, their hearts ſhall be encouraged and refreſhed thereby, and enabled to improve that mercy. 8, As much and long continued trouble, may give a ſore cruſh to piety, and weaken hands in the duties thereof; So mercies and encouragements are then bleſſed, when they make men active and lively in walking before God; for, ſo much alſo is imported in that, being revived and raiſed up, they ſhall live, or walke in newneſſe of life. 9. As they who would approve themſelves in duty, ought to walke ſinglie as before God; ſo his delivered people, improving their deliverances for that end, may expect to enjoy the favour and countenance of God, and to live under his protection and care; for, both theſe may be held out in this, we ſhall live in his fight: or, walk as before him, and be refreſhed in his favour and care.
Ver. 3. Then ſhall we know, if we follow on to know the LORD; his going forth is prepared as the morning; and he ſhall come unto us as the raine; as the latter and former raine unto the earth.
In the third ground of encouragement, (which is an enlargement of that living in his fight, ver. 2.) they promiſe unto themſelves that by repentance and turning unto God, they ſhall attain unto, and grow in the ſaving knowledge of God, which is the root of true piety, and in the experimentall knowledge of the favour and love of God in Chriſt, as the fruit and cheriſher of piety. The certainty and ſweetneſſe of this encouragement, is further confirmed and illuſtrate from two ſimilitudes, ſhewing that unto the penitent there is a time of Gods manifeſting himſelfe, like the morning light that comes after the dark night, and the rain that comes after the drought: So the knowing of God is to be underſtood here, as comprehending true piety and godlineſſe, whereof this is the root. See, ver. 6. Jer. 22.15, 16. Hoſ. 4.1. and 5.4. and likewiſe the experimentall knowledge of the favour of God. It is alſo to be obſerved that in the originall, this promiſe is not conditionall, We ſhall know, if we follow on to know, (though that be true alſo in ſome reſpect) but abſolute, we ſhall know, we ſhall follow on to know. Doct. 1. The great encouragement of a true penitent, is the hope of attaining to true piety, which is an encouragement and reward unto it ſelfe; and ſuch as begin a true repentance, may expect not to be diſappointed in this; for, Then (to wit, when we returne, and he hath revived) ſhall we know, to wit, the Lord, as is after expreſſed: This is their ſure hope and ſweet encouragement. 2. The ſumme and root and life of true Religion conſiſts in the ſaving knowledge of God in Chriſt: for, ſo do they comprehend it, we ſhall know the Lord. See, Joh. 17.3. It is not onelyonly a principall part in Religion, 1 Cor. 2.2. but more doth flow from it; for, if God were better known in his power, fidelity, beauty, terror, and in his other attributes, and his love in Chriſt, it would produce more confidence, encouragement, obedience, fear to offend, and would allure hearts more unto him. See, Pſal. 9.10. Iſay. 51.12, 13. 2 Tim. 1.12. Heb 12.28, 29. and elſewhere. 3. The Lord is for the moſt part an unknown, or miſtaken God in the world, by reaſon of our naturall darkneſſe, the diſtance bred by deſertion, the power of tentation, our looking through the proſpect of our own guilt, and the want of ſenſible need of what is in him; for, here it is held out as a ſpeciall priviledge of penitents, We ſhall know the Lord. 4, The true penitent purſuing after piety, ſhall not only attain thereunto, but ſhall experimentally taſte of the excellency and goodneſſe of God, to encourage him in his courſe; He ſhall experimentally know how good God is, and that it is not in vain to ſeek him, Pſal. 34.8. Iſai. 45.19. He ſhall know his fidelity in keeping Covenant, notwithſtanding ſad diſpenſations; He ſhall be confirmed that his wiſdome and power over-rules all diſpenſations for his good, and that he hath thoughts of peace toward him, in times of ſaddeſt trouble; So much alſo doth this import, we ſhall know the Lord. 5. Piety and the knowledge of God, and the experimentall manifeſtations of him, is an infinite and growing ſubject, which cannot be all taken up at firſt; Every ſtep of our way may diſcover more of our ſhort-coming and ignorance to us, and when we have taſted moſt of his bounty, there is ſtill more to be communicate; for, when men know, there is need to follow on to know the Lord. See, Job. 42.5. Prov. 30.2, 3. 1 Cor. 8.2. 6. As true and ſanctified knowledge of God will be growing, and make men deſire more of it, both for ſecuring their own good condition to them, Joh. 8.31, 32. and that they may taſt more of the ſweetneſſe of it, 1 Pet. 2.2, 3. So ſuch as thus preſſe on to know God, do prove that indeed they do know him, how little ſoever they ſeeme to have: For; it is added, We ſhall follow on to know the Lord, both as an effect, and evidence of their knowing of him. 7. When penitents have done all they can by way of duty, yet their living, their knowing and enjoying of God, muſt flow from his gracious and active manifeſtation of himſelfe, without which all their endeavoures would be uſeleſſe; for ſo much is held forth in the confirmation, it is his going forth, (or manifeſtation of himſelfe, oppoſite to his going away, Chap. 5.15.) and his coming to us, that is the cauſe of all this. 8. The manifeſtations of God toward his penitent people, are certain and in readineſſe as being decreed of old; for, his going forth is prepared, and ready. See, 1 Cor. 10.13. Pſal 31.19. 9. This ſimilitude taken from the morning doth teach, 1. That refreſhment and deliverance is as certain unto penitents, after their trouble, as it is certain in the courſe of nature, that the morning followeth the night. Hence it is, that theſe viciſſitudes in the courſe of nature are brought in the Churches plea for the change of her ſad condition, Pſal. 74.16, 17. 2. That the Lords manifeſtation of himſelfe to his people, will be as refreſhfull after their trouble, as the cleare morning is after the dark night, eſpecially to a wearied Centinell, Pſal. 130.6. Doct. 10. The ſecond ſimilitude from rain, &c. Teacheth. 1. The preſence of God to his people parched with trouble and tentation will be as refreſhfull, as the rain can be to burnt up ground. See, Jer 31.12. 2. Gods refreſhing of his people will produce fruitfullneſſe alſo, and cheare up their decayed, diſcouraged and blaſted graces, as the rain doth the fruits of the ground. 3. The manifeſtations of God to his people, will be ſeaſonable, when they are moſt needed, and may be moſt uſefull; for, ſo is the former and latter rain, diſpenſed on the earth. See, Heb. 4.16. 4. His manifeſtations will alſo be conſtant to his people, to begin and carry them on to perfection; for, in this alſo doth the reſemblance hold in the former and latter rain. 5. Albeit the Lord ſee it fit oft-times to delay and ſuſpend the manifeſtation of himſelfe, yet it is his peoples duty not to weary; but they ought to teſtifie their eſtimation thereof, by their eagerneſs and unwearied patience in expecting it; for, to this end alſo is this ſimilitude made uſe of in Scripture; That as men wait for this rain with great earneſtneſſe, as being of ſingular uſe, Job. 29.23. and as the husband-man patiently waits for it, that he may at laſt have a fruitfull harveſt to recompence his labours: So ſhould the Lords people earneſtly and yet patiently wait for him, as knowing that his coming will make up all, Jam. 5.7, 8.
Ver. 4. O Ephraim, what ſhall I do unto thee? O Judah, what ſhall I do unto thee: for your goodneſſe is as a morning cloud, and as the early dew which goeth away.
Followeth the ſecond part of the Chap. wherein, after this ſweet digreſſion, foretelling their future repentance, the Lord returnes to his former challenges againſt theſe two Kingdomes and clears himſelfe that he was not the cauſe of that deſtruction that was to come upon them before theſe joyfull dayes. So that this purpoſe doth not come in by way of exception againſt their repentance, formerly deſcribed as unſound; for that contains a patterne of true Repentance, and of what they will do at their laſt converſion. But the dependance may be conceived thus; That on the one hand, the Lord having comforted the truly godly by this prediction, he now turns himſelfe to the body of the people, and his affection (if we may ſpeak of him after the manner of man) being kindled with the thoughts of that ſweet time of love that was to be betwixt Iſrael and him, he expoſtulates with them that they were nothing like this pattern here preſcribed, and that themſelves being Judges, he could do no other then deſtroy them. On the other hand, whereas they might object, how could he deſtroy them toward whom he had ſuch a purpoſe, and they were ſtill ready to accuſe his rigour and ſeverity toward them: Therefore he puts them to inſtruct any cauſe they could, wherefore he ſhould deal otherwiſe with them.
We may take up the purpoſe in theſe, 1. An aſſertion that he was not to blame for their deſtruction, but their own condition, which was ſo deplorably deſperate, that he propounds the matter to themſelves, to ſhew upon what grounds he could do otherwiſe with them then he did, conſidering their way. 2. Some confirmations of this aſſertion, whereof the firſt (in the reſt of this v.) prevents an objection taken from their ſeeming goodneſſe at ſome times, as we finde ſeverall reformations in Judah, and in Iſrael, we have Ahabs humiliation, Jehu's zeale, and others of their Kings not ſo bad as the reſt of them, 2 King. 17.2. Concerning this the Lord declareth, that (whatever reall good was in ſome perſons, yet) any work of repentance or reformation the body of the people attained to, was empty and in conſtant, and could no more endure, nor abide the touch-ſtone then the morning-cloud and dew can endure the riſing Sun. And therefore this could not hinder, but rather haſten their deſtruction. Doct. 1. When the Lord proceeds in ſeverity againſt his people, he is not to be looked on as one who takes pleaſure in ſuch a way, or who delighted in it, if their condition did not unavoidably call for it; for, ſo much doth this expoſtulation (wherein he puts on the affections of a perplexed creature) teach us. See, Hoſ. 11.8. 2. The diſpoſition and way of the viſible Church is oft-times ſo deſperate, that no diſpenſation will better them; and however the Lord take no pleaſure in their deſtruction, and their priviledges ſeeme to call for another lot; yet there is no remedy, but their carriage draweth it on; For, O Ephraim, what ſhall I do unto thee? &c. imports that he had eſſayed all other means, but in vain, and that now he could do no otherwiſe with them. See, Mat. 11.16, 17. Iſa. 5.4. Jer. 9.7. Ezek 5.13. with. 6.9. and. 24.13. 3. The conſciences of the Lords people may plead for God, proceeding in greateſt ſeverity, if they were awaked; and it is their duty to juſtifie him in judging; and for this end to be ſenſible of their deſperate incorrigibleneſſe; for, this queſtion, What ſhall I do unto thee? doth not import any ignorance and perplexity in God, but puts the matter to their own conſciences, which being well informed (as they ought to be) would juſtifie him in his greateſt ſeverity. 4. As oft-times a people enjoying purer worſhip, may be as ripe for judgement, and in as deſperate a condition as they who have made fouler viſible defection; ſo the univerſall overſpreading of ſin contributes to make a peoples caſe more irremediable; Therefore is Judah put to it with Ephraim, who yet ſeemed to be far better then they; and this is an evidence of their deſperate caſe. 5. A people may have ſome ſhew of goodneſſe, at leaſt at ſome times, who yet are little the better, and their condition nothing the leſſe deſperate; for, ſo it is ſuppoſed this people had, your goodneſſe, which comprehends any ſhew of piety toward God, or of goodneſſe, bounty and mercy toward men, which they had at any time. 6. Mens goodneſſe, when it is onelyonly in ſhew, and not in reality, proves ordinarily a great ſnare and neck-break to them, as hiding the ſight of their deſerving from them, being a ground of exceptation againſt challenges, and of ſwelling againſt corrections; Therefore muſt the Lord here take off this objection, and clear what their goodneſſe was. 7. Whatever goodneſſe men ſeeme to have, yet it will not availe to exempt them, when either it is but empty, and wants a firme root, or proclaimes its own unſoundneſſe by its inconſtancy, and being but at fits; for, ſo much doth this compariſon teach us, Your goodneſſe is as a morning cloud, and as the early dew it goeth away. Whatever uſe may be made of theſe ſimilitudes elſewhere, to point out what is really good, yet in this place they point at the emptineſſe of their goodneſſe (as a cloud that hath no rain in it, and the dew that enters not into the ground, to moiſten it) and at its inconſtancy, and evaniſhing.
Ver. 5. Therefore have I hewed them by the Prophets, I have ſlaine them by the words of my mouth, and thy judgements are as the light that goeth forth.
6. For I deſire mercy, and not ſacrifice, and the knowledge of God, more then burnt-offerings.
7. But they like men have tranſgreſſed the Covenant: there have they dealt treacherouſly againſt me.
The ſecond confirmation of their deſperate condition, is, that the Word did no good unto them. Albeit the Lord by his Word dealt effectually and ſharply with them, as men do with rough ſtones and knotted timber, to ſquare them, yet all this did but ſlay them, v. 5 — And albeit their duty was held clearly out in the Word, as the light of the morning, v.—5. And particularly they were informed that God was not pleaſed they ſhould reſt on their ceremoniall performances, which ought onelyonly to have the ſecond place, neglecting morall duties of the firſt and ſecond Table, which ſhould be their chiefe work, v. 6. yet they made ill uſe of all this cleare light. And whereas God had not onelyonly enjoyned their duty clearly, but entered in a Covenant with them, that they ſeeing and embracing the Meſſiah, who was pointed at in theſe ſacrifices, might worſhip him in faith and love, (as is enjoyned, v 6. They on the contrary brake the Covenant, and dealt treacherouſly in it, while they obtruded Ceremonies and ſacrifices upon him for expiation of ſin, and ſo turned it in a Covenant of workes, and even in theſe neglected the morall and ſubſtantiall duties, v 7. Doct 1. Such as are not wrought upon and bettered by the Word, are in an hopeleſſe condition, and not to be wrought upon by any other thing; for, this is a proofe of their deſperate condition. See, Luk. 16.29, 30, 31. 2. As it is the Lords mercy that he yet continueth his Meſſengers with his ſinful people, who provoke him, if ſo be they may yet be reclaimed; ſo it is their duty to take up what they ſpeak either by extraordinary revelation, or according to the Word, as ſpoken by God, and not to ſleight their Meſſage, nor contradict their authority in carrying of it; for it is a witneſſe for God againſt them, that they had the Prophets, and they carried the words of my mouth, ſaith the Lord. See, 2 Chron. 36.15, 16. Jer. 5.12, 13. 3. As all men by nature are unfit for any good, as rough ſtones and knotty timber for a building, till the Word worke upon them, and be effectuall in its reproofs and directions; So a deſperately incorrigible people, or a people inconſtant in any good, do provoke God to deale more ſharply with them by his Word; and ſuch are not to be ſoothed up by Miniſters, and this is a part of Gods care of them: for, upon what is laid to their charge, v. 4. it followeth by way of concluſion, Therefore have I hewed them by the Prophets, &c. See, Tit. 1.12, 13. 4. As the Word of the Lord is of ſuch efficacy, that it will either cure and rectifie a people, or elſe undo them; So this ordinary reſult in the moſt part, that the ſharp reproofes and directions of the Word, do but make them worſe, and tend at laſt to their ruin; Therefore it is ſubjoyned to his hewing, I have ſlain them by the words of my mouth, which is not to be underſtood onelyonly of the ſharp edge of the convictions of the Word which did ſo cut upon them, as they thought themſelves ſlain by it; nor yet onelyonly of the finall event of this preaching, that many were cut off according to the certain threatenings of the Word, as, 1 King. 19.17. Iſa. 11.4. Jer. 1.10. But of ſome neerer accidentall effect tending to that; to wit, that all his ſharp reproofes and great pains, did but make them worſe, and put out what life or activity they ſeemed yet to have in any good. Hence it is elſewhere ſaid, that the Word doth but harden, Iſa. 6.9. doth make men worſe, Hoſ. 11.2. and exaſperate them the more it is inculcate, Mar. 7.6. Act. 7.54: Amos 7.10. 5. The Lord hath ſo clearly revealed his will concerning mens duty, as may juſtifie him, and make ſinners inexcuſable whatever they do pretend; For, it is another argument againſt them, thy judgements (or, the righteous ordinances, wherein thou art commanded to walk) are as the light that goeth forth; that is, as cleare as day-light, which breaks out in the morning. It may be he alludes to the ordinary houre, wherein the Prophets were ſent out, to hold forth this light, which ſeemeth to have been in the morning, Jer. 7.13. Zeph. 3.5. 6. Such as yield ſyncere and Evangelicall obedience to what the Lord requireth, may expect that it will be accepted, and themſelves in doing of it, with pleaſure and acquieſcence; For, I deſired mercy, &c. ſaith he, not onelyonly commanded, but deſired it, as a thing wherein I take pleaſure, as the word ſignifieth. 7. The rule of true Religion requireth, that as all that God commandeth ſhould be reſpected, and obedience endeavoured, So that morall and moſt ſubſtantiall duties (as a fruit of faith in Chriſt) be chiefly made conſcience of; which as they ought to take place of ceremoniall obſervances; So without them, the other are of no account in Gods ſight; For, this was the ſubject matter of the doctrine, which was ſo clearly preſſed, (and therefore comes in with a for, as an illuſtration of that generall in the end of v. 5.) I deſired, mercy and not ſacrifice, and the knowledge of God more then burnt-offerings: Where, under ſacrifice and burnt-offrings, is comprehended all their ceremonial performances, and ſpoken of not as they related to Chriſt the ſubſtance of all of them, but as they were externall performances reſted on by that people. In which reſpect, his not deſiring ſacrifice, is not to be underſtood ſimply, as if the Lord did not approve, even of the externall performances, which were enjoyned by himſelfe; but comparatively, that he deſired morall duties more then burnt-offerings, as it is in the next ſentence. To which may be added, that in ſome caſes, when morall duties come in competition with ceremonials, the Lord doth not deſire ceremonials at that time, but moral duties even of the ſecond Table take place of them, or other poſitive commands concerning the externals of Religion: As, Mat. 9.11, 12, 13. and 12.2,— 7. Yea further, let men ſubmit never ſo much to the externall injunctions about worſhip, or think to ſatisfie their own conſciences therewith, yet where Chriſt is not cloſed with to enable and make men willing and active in morall duties, they will not be approven in the other at all. As, Iſa. 1.11,— 13. and 66. 3. See, 1 Cor. 12.31. 8. Such as would approve themſelves to God, ought to make conſcience of morall duties both of the firſt and ſecond Table of the Law; and particularly, the ſaving knowledge of God, whereby we may regulate the reſt of our obedience, and ſhewing of mercy in caſes wherein we ſeeme not to be ſo ſtrictly bound, will prove our reality in Religion; Therefore he puts in both the knowledge of God, of which before, and, Pſal. 14.1, 2. and mercy, of which, Jam. 1.27. Though Chriſt indeed extend it, as comprehending mercy toward our ſelves, as the rule of our duty toward our neighbours, Mat. 12.1, 2, 7. And mercy toward the ſoules of loſt ſinners, Mat. 9.11, 12, 13. 9. As it is of the Lords great mercy and condeſcendence, that he will not onelyonly enjoyne ſinners their duty, but enter in tearmes of a Covenant with them; So he is a faithfull Covenant-keeper, on whoſe part no breach will be found; for, here all this doctrine is held out in the Covenant, as it is before explained, wherein they onelyonly, and not he, are tranſgreſſours. 10. As neither clear light, nor Covenant-offers or obligations will tie ſinners to their duty; So it is a great ſin, and a perfidious and treacherous prevarication, for men to violate Covenant with God; For, they have tranſgreſſed even the Covenant there (to wit, in the Covenant) have they dealt treacherouſly againſt me. 11. Men may ſeeme to do many things in Religion, and externall worſhip, and yet be but Covenant-breakers, when neither they are led to Chriſt in and by externall performances, nor do they ſeek after what is moſt ſubſtantiall; for, albeit they omitted not ſacrifices and burnt-offerings, wherein Chriſt was held forth, yet they have tranſgreſſed the Covenant, becauſe they looked not to Chriſt in theſe, nor proved their communion with him, by a conſciencious care of performing morall duties; as is before cleared. 12. Their breaking of the Covenant, like men, is not to be underſtood ſo much of their reſembling Adam in his violating of the Covenant of works, and ſo proving themſelves children of ſuch a father: But it contains theſe aggravations of their fault. 1. That (as the words may alſo read) they had broken the Covenant, as if it had been but the Covenant of a man, and he their fellow-creature; Covenant-breakers do bewray the mean thoughts they have of God, which he will reſent and avenge. 2. Albeit he had choſen them to be his peculiar people, yet they broke the Covenant as if no ſuch encouragement had been given, or obligation laid upon them, more then any men in the world. When ſingular priviledges do not tie men to duty, they will aggravate the violation thereof. 3. As he proved himſelfe to be God in his keeping Covenant on his part, ſo they proved themſelves to be corrupt and weak men (whoſe nature is facil and inconſtant in good) in breaking of it on their part: When we ſee our actuall tranſgreſſions rightly, we will be led up to be ſenſible alſo of our originall and nature, from wich ſuch practices flow. 4. Whereas men ought to prove themſelves men in acts of lawfull valour. 2. Sam 10.12. and to quit themſelves like men in being faithfull in the midſt of difficulties, 1 Cor. 16.13. they on the contrary, plaid the men, and proved their man-hood in nothing but rebellion againſt God, and violation of his Covenant, which was their high preſumption; Gallantry in ſin, being an aggravation thereof.
Verſ. 8. Gilead is a city of them that worke iniquity, and is polluted with blood.
In the third place, whereas the former confirmations of their deſperate caſe might ſeeme to hold out but more generall challenges againſt them: Therefore he comes to a more particular demonſtration of the iniquities, that abounded in particular places, among particular ſorts of perſons, or of the whole Nations. Whereby alſo he proves their breach of Covenant, and tranſgreſſion of morall commandments. The firſt challenge is againſt Gilead, whom he accuſeth to be given up to a trade of ſin, and particularly, that they were polluted with blood, or cunning in circumventing men, to ſhed their blood craftily, or (as the word may alſo bear) ſo bloody, as if their footſteps might be traced, by the blood dropping from them, which they had ſhed. By Gilead here we may underſtand that land beyond Jordan, given to the two tribes and halfe tribe, Num. 32. the inhabitants whereof were combined as one incorporation in theſe wicked courſes, or every city there was bent that way; and therefore they got the firſt ſtroak by the Aſſyrian, 2 King 15.29. But it ſeems rather to be underſtood of Ramoth in Gilead, which was a city of the Prieſts, and appointed to be a refuge for the manſlayer, Joſh. 21.38. And ſo it is to be taken as comprehending all the reſt of that kinde in theſe bounds (which it ſeems Jeroboam and his ſucceſſors had ſtill continued for that uſe for which they were at firſt appointed,) And the ſumme of the challenge is, that they who by reaſon of the Prieſts dwelling there, and that they might be exemplary to ſuch as fled thither for refuge, ought to have been holy, were devoted to iniquity, and that they whoſe city was appointed to prevent the ſhedding of innocent blood, were polluted with blood, either by committing murthers among themſelves, or by the Prieſts their receiving in of wilfull murtherers, or ſecluding or delivering up theſe who ought to have been protected, if they might have any gain thereby. This interpretation is ſtrengthened and confirmed from the following verſ. Hence we may Learn, 1. In judging of the matter of Covenant-keeping, and the ſtreightneſſe of a land, the Lord hath an eſpeciall eye to perſons or places which are eſpecially obliged, and have moſt advantages to keep them right; Their miſcarriage being a ſad evidence, that the reſt of the land is not right. Therefore doth he begin the inſtancing of their deſperate condition, at Gileads wickedneſſe, where the Prieſts dwelt, and therefore ought to be an holy place. 2. As the naughtineſſe of men will ſoone corrupt the beſt of Gods Ordinances; and as no excellency and priviledge will in ſuch a caſe plead mens innocency, or allow them matter of gloriation; ſo ſuch decliners prove readily worſt of any; for, Gilead, who might pretend that they were once adorned with eminent priviledges, are now accuſed that all that was perverted, and that now the inhabitants did worke iniquities, which is not to fall in infirmities, but to commit groſſeſt ſins, and make a trade of it, and therefore is the character of groſſely wicked men, Pſal. 6.8. and 92 7. and elſewhere. 3. Blood-ſhed is a very heavy charge and ſad matter of challenge; for, it pollutes, they are polluted with blood. And this is ſingled out as the particular inſtance of their groſſe iniquity, and a ſin that would trace, and finde them out at laſt, See, Pſal. 51.14. Iſa. 26.21. 4. Sin, and particularly bloodſhed, will be aggravated by the place, where it is committed, and by the warnings and documents men have gotten to avoid it; and when God makes inquiſition for blood, not only actors, but concurrers with bloody men will be found guilty however they conveigh it; Therefore he challengeth Gilead of blood, which ſhould have been a Sanctuary from oppreſſion, and where they might have ſeen the fruit even of caſual ſlaughter, in the manſlayers reſtraint. And he challengeth the Prieſts as acceſſory to bloodſhed, (as is before explained) though they wanted not their own cunning conveighances in it.
Verſ. 9. And as troopes of robbers wait for a man, ſo the company of Prieſts murther in the way by conſent: for they commit lewdneſſe.
Secondly, the Prieſts, (which is to be underſtood eſpecially of theſe in Iſrael) who were indirectly accuſed, v. 8. are now expreſly challenged, that they conſpire together with one conſent to commit murther, as bands of robbers uſe to do. This the Prieſts did not onelyonly by ſlaying peoples ſoules, and foſtering them in their ſin; but rather by their joyning with bloody murtherers, in giving ſhelter to them, as is expreſſed in the former verſ. And by their ſlaying or cauſing to murther them who went up to Jeruſalem to worſhip, or others alſo who were travelling about their lawfull affaires, to which aggreeth their murther in the way: Concerning which (whatever the particular way was) the Lord pronounceth that it is committing of lewdneſſe. Whence learn, 1. Of all ſocieties of men, none are more vile then Miniſters when once they become corrupt, they will be given up to act groſſeſt evils, and be acceſſory to all the groſſe abominations in a land; for, in theſe reſpects their Prieſts are compared to troopes of robbers, and charged with murther. 2. Corrupt Miniſters alſo by their being actors, or occaſions of the ſins of a land, come to have a chiefe hand in the drawing on of generall judgements; Therefore their ſins are brought in as an inſtance of the peoples deſperate condition, and a reaſon why the Lord could do no other with them, but deſtroy them. 3. Such as do intrude or ſuffer themſelves to be intruded on an office to which they have no calling from God, eſpecially theſe who uſurpe the office of the Miniſtery, may expect never to do good in it, but that they will be given up to ſuch courſes as will draw plagues on themſelves, and the land; for, ſuch were theſe Prieſts, who are eſpecially challenged here. They were of the loweſt of the people, whom Jeroboam advanced, rejecting the Prieſts of the Lord, 1 King. 12.31. 2 Chron. 11.14, 15. 4. Generall concurrence in ſin, and eſpecially of corrupt Miniſters in defection, is ſo far from extenuating, that it aggreageth ſin before the Lord; for, it adds to the challenge, that they murder by conſent, or with one ſhoulder, as the word is alſo taken, Zeph. 3 9. 5. It is not ſufficient ſimply to ſee or ſpeak of ſin, but it would be looked upon over and over again, till it be ſeen in its colours; Therefore doth the Lord give a new ſight of this ſin, ſhewing that in it, they commit lewdneſſe. 6. Sins in the viſible Church, for which God pleads with her, when they are rightly ſeen, will be found to be lewd and vile, and particularly, it is an hainous provocation, when men dare come to that height and obſtinacy, as not onelyonly raſhly to fall in ſin, but to plot and contrive it, and perſiſt till they act and perfect it; for, they commit lewdneſſe is his verdict, and the words in the originall will read, they act, or perfect their contrived and plotted wickedneſſe. See, Ezek. 24.13: And for this cauſe, it may be it is that they are charged with murther, and compared with bloody robbers, becauſe they contrived what they made others to act; For (which imports a reaſon of the former) they commit, (or act, or cauſe others to act) projected wickedneſſe, and ſo are as deſperate as they.
Verſ. 10. I have ſeen an horrible thing in the houſe of Iſrael: there is the whoredome of Ephraim; Iſrael is defiled.
Thirdly, the whole Nation of Iſrael is accuſed, that however they covered their courſe, yet God was certain of their horrible wickedneſſe, in that Ephraim, or their Rulers, brought in the Idolatry of the calves, and other defections of that nature, which being received, defended, and propagated among the people, had polluted them to that day. Compare Chap. 5.3. Doct. 1. Albeit the Lord may have much to ſay againſt corrupt teachers in a time of general defection; yet that doth not free people before the Lord, but he will ſet their wayes in order before them; For, here after his challenges againſt the Prieſts, the whole Nation alſo is accuſed. 2. However men labour to prove ſtrange palliaters of ſin, as if they could do it undiſcerned, and ſo make their own wit and parts a plague unto themſelves: yet let men cover their way, and dig as deep as they will, God doth ſtill ſee them impartially; For, I have ſeen, or, I ſee an horrible thing, ſaith the Lord. 3. The corrupting of true Religion, and defection from it, is a very horrid and abominable ſin, and doth pollute, let men pretend to what purity they will; For, their whoredom is an horrible thing, and ſo Heathens would account it, Jer. 2.10, 11. and thereby Iſrael is defiled. 4. Beſide the inclination, that is in every mans heart by nature, to Idolatry and falſe Religion, it cannot but adde much to the tentation to decline, when the wrong courſe is owned and carried on by authority, and prevailing powers; Their corrupt defections do very readily overſpread and pollute all; For, it is the whoredom of Ephraim, whereby Iſrael is defiled. Their defection did eaſily prevaile with the people.
Verſ. 11. Alſo, O Judah, he hath ſet an harveſt for thee, when I returned the captivity of my people.
Laſtly, ſomewhat is ſaid to Judah, as well as to Iſrael, to make good this proof; in interpreting whereof, there is ſome difficulty: For an harveſt may either ſignifie a peoples ripening for judgements, as, Rev. 14.15. and ſo the ſenſe is given, that Judah did ſo ripen in communicating with Iſrael in their courſes, and in other ſinnes, that the LORD (who ſpeaks of himſelfe here, both in the third and firſt perſon, as alſo, Iſaiah 22.19.) did ſend a ſharp ſtroak upon them, cutting them down as a ripe harveſt, at that time when by the Miniſters of Oded, he brought again their captivity, of which ſee 2 Chron. 28.5, —9, &c. Or, an harveſt may be taken for a ripening for deliverance, and reſtitution of captivity, as, Pſal. 126.5, 6. And ſo the whole ver. is a promiſe of reſtoring their captivity in due time, which yet imports a ſentence of baniſhment for ſin, to be inflicted before. This ſeemeth to be the ſureſt interpretation, becauſe it taketh in both; being in ſumme, a declaration that God would ſend them into captivity for their ſinne, which is a proof of their deſperate condition, and that yet he would mitigate this ſtroak by reſtoring of them, according as Judah got the peculiar promiſe, ch. 1.7. Doct. 1. The Lords ſmiting of his people, is ſufficient to prove them guilty, he being the Juſt and Holy One who doth it; and when he puts in his ſickle, it is a clear proof that their harveſt is ripe; For, thus doth he prove Judah …s deſperate condition, by the ſentence of captivity imported here. It is true indeed, the Lord may ſharply afflict his own dear children for their trial; but when after a proceſſe deduced from the Word, he proceeds either to correct his children for their miſcarriages, or to plague the wicked for their iniquity, it ſhould ſilence all their pleading of innocency, unleſſe they would reflect upon his holineſſe and juſtice. And ſuch is the caſe here with Judah, who are challenged, ver. 4. &c. and now the challenge is confirmed by the ſtroak, 2. Captivity and ſcattering is one of the fruits of the Churches ſinne, which ſo long as the Lord keeps off, ſhe is bound to acknowledge that he remembers mercy in the midſt of wrath: For, this is the ſtroak which is ſuppoſed to be inflicted on Judah here. 3. In ſaddeſt judgements, the LORD intends merciemercy to his peculiar people, and conveighs threatening in the boſome of promiſes to them, allowing them when they feel the one, to comfort themſelves in the hope of the other; For, this ſentence is only ſuppoſed in the boſome of a promiſe, I will return the captivity of my people, giving them the firſt ſight of their trouble in a promiſe of deliverance from it. 4. As ſinne doth ripen a Nation for ſtroakes, and an harveſt of calamity; So trouble on the Lords people, however it do not preſently reſolve in an iſſue, yet (beſides that there is a viciſſitude in all lots under the Sunne,) in due time, by the Lords bleſſing of the uſe of it to his people, and through his ſympathy remembring them in their low eſtate; it will ripen, not only to a reſtitution, but an harveſt of advantage: For, it is an harveſt for Judah, when I returne the captivity of my people, an harveſt for which we are to wait patiently, James 5.7. and wherein the ſower will not only get his ſeed, but increaſe with it, Pſal. 126.5, 6.