Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 7
CHAP. VII.
IN this Chap. the Lord goeth yet on with that particular demonſtration of this peoples deſperate caſe, which he had begun, ch. 6.8. Only having ſpoken his minde to Judah in the boſome of a promiſe, chap. 6.11. he doth now leave them, and deal only with Iſrael, who were in juſtice to meet with harder meaſure. And by laying before them the many and groſſe ſinnes of Court and Countrey, he makes good that charge, ch. 6.4. that their caſe was deſperate, and that they could look for nothing but deſtruction, which is alſo held forth here in that geneneral accuſation, v. 1. (which may comprehend all the reſt,) and in the ſentence, v. 13, &c.
The Chap. may be taken up in theſe two parts: Firſt, He propounds an accuſation for many ſins (mixed with ſome threatenings,) and namely their obſtinate incurableneſſe in ſin, as appeared in their deceit and violence, v. 1. their prophane ſecurity, and ſtupid atheiſme, which God will refute, v. 2. their pleaſing of their Rulers with their wicked and lying courſes, v. 3. their proneneſſe to ſpiritual and bodily adultery, v. 4. their temperance, eſpecially in the Court, v. 5. their fraudulent carrying on of their wicked projects to a maturity, v. 6. (as appeared in their frequent conſpiracies, without employing God in their calamities, v. 7.) their mixture with the Gentiles, v. 8. their ſtupidity under afflictions, v. 9. their great pride in not ſeeking unto God, notwithſtanding their afflictions, v. 10. and their folly in ſeeking to creature-helps, v. 11. wherein they ſhall be diſappointed, and be puniſhed for it, according as he had threatened, v. 12. Secondly, He pronounceth their caſe to be irrecoverable, becauſe of theſe ſins, & declareth that wo and deſtruction is coming on them, becauſe of their Apoſtaſy and rebellion, v. 13.— the equity whereof appeareth in conſidering their great ingratitude in ſinning againſt God, v.—13. their brutiſh ſenſe of trouble, neglecting to ſeek God rightly, yea, and rebelling againſt him, v. 14. their ingrate preſuming, and growing more bold in ſin, when at any time he repaired their broken ſtrength, v. 15. and their hypocriſie in repentance, v. 16.—for all which, and their blaſphemous outrages, the ſentence is again repeated, that even the greateſt of them ſhould periſh by the ſword, to the deriſion of their confederates, v.—16.
Verſe 1. WHen I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samaria: for they commit falſhood: and the thiefe cometh in, and the troope of robbers ſpoileth without.
The firſt challenge is directed chiefly, (though not ſecluding others) againſt their Rulers under the name of Ephraim, and againſt the chief City; wherein they are accuſed for their obſtinacy and incurableneſſe, in that when the Lord applied remedies to cure the people of their ſins and judgements, they diſcovered that their ſin was incurable, as might appear from their deceit, and their violence and oppreſſion in City and Countrey: all which made it evident that there was no remedie, but they muſt be deſtroyed. Doct. 1. As ſinne is of it ſelf the great ſickneſſe and wound of a people, affecting the ſoul and conſcience, and drawing on ſad wounds of afflictions. So it is God only who can cure theſe wounds; For, I would have healed Iſrael, ſaith he, as a Phyſician offering his help. See 2 Chron. 7.13, 14. Pſal. 60.2. Jer. 17.14. 2. As the Lord only can cure his people, ſo he is willing to offer his help, and eſſay means for that end, before he give up with them; For, I would have healed Iſrael. This the Lord did, and in all ages doth to his people, ſometime by his Word ſent out to reclaime them from ſin, as there were many Prophets raiſed up in Iſrael. See 2 Chron. 36.15, 16. ſometime by giving breathings of proſperity, (as under Jeroboam the ſecond, Joaſh, and others,) to ſee if that would draw them to ceaſe from their courſe of ſin; ſometime by ſending leſſer afflictions, (whereof Iſrael had many eſſayes) as medecine to purge out ſin, and prevent more ſad fruits thereof. See Iſaiah 27.9. Ezek. 24.13. and ſometime by cutting off eminent ring-leaders in Apoſtaſie, and giving opportunities of a Reformation, if ſo be that might work on them. As when he cut off Ahabs houſe, and raiſed up Jehu, who pretended zeale for the Lord. In applying theſe means of cure, the Lord doth not alwayes work according to his Omnipotency, but offereth only ſufficient external means; yet mercy would be ſeen in the Method, and ſuch lots would be improved as medicinal. 3. When God applies means of healing, it is uſual for men to prove worſe, and to make it evident that they are incorrigible; The Word may but irritate corruption, 2 Chron. 36.16. an opportunity of Reformation may diſcover heart-enmity againſt the wayes of God; mercy and reſpite may embolden to ſin, and rods make men worſe, Iſa. 1.5. Ezek. 24.13. For, When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samaria, as a Phyſician by attempting a cure, may finde it worſe then at firſt it appeared, and the diſeaſe may break out worſe: So did it fare with them, the means applied did not only diſcover, but was an occaſion of their incorrigible temper. He calleth their courſe iniquity, and wickedneſſe, or many evils, becauſe they brake out in more and more groſſe ills, or becauſe leſſer ills after ſuch means, are indeed worſe then greater ills were before. 4. Rulers and theſe that are in eminent places, do ordinarily prove moſt incorrigible in their evils, moſt unfruitful under means of healing, and great obſtructers of a Lands happineſſe; For, ſaith the Lord, When I would have healed Iſrael, it was Ephraims and Samarias ſins that brake out and hindered it. 5. Deceit and falſhood in mens dealings, is a ſad evidence of an incorrigible time, as teſtifying how little place the feare of God hath among men; Therefore it comes in as a confirmation that they would not be healed; for they commit falſhood. See Mic. 7.1, 5, 6. 6. It is alſo an evidence of ſuch a ſad time, when injuſtice and oppreſſion prevaile, and men are ſtill ſo in love with the world, that all injuſt courſes, ſecret or open, are followed, that they may compaſſe it; For, it is another proof, and the thief cometh in, privately into the houſe or City, and the troop of robbers ſpoileth without, that is, no place in City or Countrey, in the houſe or fields, is free of ſecret ſtealth, or open robbery.
Ver. 2. And they conſider not in their hearts, that I remember all their wickedneſſe: now their own doings have beſet them about, they are before my face.
The ſecond ſin for which they are challenged, (and which, as all the reſt, are ſo many proofes of their incurableneſſe, which he had laid to their charge, v. 1.) is, their prophane ſecurity and ſtupid atheiſme, in that they did no more think of giving an account of their wayes, then if there were not a God, or they had never heard of him. Becauſe of which the Lord declareth, that as he is a Judge who ſeeth all their wayes; ſo they ſhould ſhortly finde themſelves ſo involved in the fruits of their own ſins, as if they were in a net, and ſhould not flee his judgements. Whence learn, 1. It is mens dutie to be much with their own heart, in conſidering their caſe, and how it is with them; For, it is a challenge, they conſider not in their hearts, &c. or, ſay not to their hearts, that is, they put not their own hearts to it, to ponder how matters ſtand with them. 2. It ought eſpecially to be conſidered by men in examining their own condition, that ſin unrepented of is remembred by God, how long ſoever it be ſince it was committed; For, it is ſpecially laid to their charge, that they conſider not that I remember all their wickedneſſe, but ſince they were ſpared, and proſpered after their ſinning, they thought God took no notice, or had forgotten all; whereas he was but putting it up upon their account. See Deut. 32.34, 35. 3. When men give over conſideration of their caſe, they turne in effect Atheiſts, denying unto God a providence, and by this they are more and more emboldened to ſin; For, not to conſider that God remembers all their wickedneſſe, is in effect to deny a God, to deny that ever he will puniſh ſin, and conſequently, that he knoweth or taketh notice of it, or hath power to redreſſe it. And this is laid to their charge as an evil which looſed the raines in them to all ſin; For, then they had all wickedneſſe. See Pſal. 14.1, 2, &c. and 94.3,—7. 4. As God knoweth and obſerveth all the wayes of the children of men, whatever they imagin to the contrary; So he will bring Atheiſts to know ſo much, by giving them the fruit of their own wayes; For, their own doings have beſet them about, (that is, their guilt in the effects thereof, ſhall lay hold on them on every hand, that they may not eſcape;) they are before my face. This he ſubjoynes to the former, though they were before him, before they beſet them, becauſe they ſhall be made to know they were obſerved by God, when they ſhall beſet them. See Prov. 5.21, 22. 5. When men, eſpecially within the viſible Church, turn practical Atheiſts, and by forgetting and denying of God, take courage in ſin, it is a token that God will very ſpeedily refute that errour, by taking order with them for their ſins; For, ſaith he, Now, that is, ſhortly, their own doings have beſet them, where he ſpeaks of it in the by-paſt-time, becauſe of its certainty and celerity. 6. Man needs no ſurer fetters and ties to bring him to judgement, then his own guilt, which will ſurround him, ſometime in his own conſcience, and alwayes purſue him in effects, till it leave him in the hands of juſtice; For, their own doings have beſet them about. See Pſal. 49.5. Numb. 32.23.
Ver. 3. They make the King glad with their wickedneſſe, and their Princes with their lies.
The third ſin challenged, is, that the people did pleaſe their King and Rulers with their wickedneſſe, (that is, they gave obedience to them in their wicked commands, eſpecially concerning Religion, ch. 5.11. which they expected would not have been taken ſo well by the people; and they ſtudied to make them more and more glad by their wicked behaviour, ſince they ſaw them ſo pleaſed with it.) And with their lies, whereby we may underſtand their falſe worſhip, which is a lying and a deceiving courſe, Iſa. 44.20. and a lewd lie, to father it on God, as true worſhip performed to him, as, 1 Kings. 12.28. Exod. 32.5. Or, we may underſtand it of their malicious ſlandering of ſuch as were oppoſite to the courſe of the Court, and of the times; or of their flattering their Rulers, to comfort them when their conſciences vexed them; or generally that they gave them occaſion of joy that was deceitful. Whence learn, 1. Let men rejoyce or glory never ſo much in ſin, yet wickedneſſe is but a poor ſport, and will prove ſo in end; For, it draweth God to be againſt them, that they were made glad with wickedneſſe. 2. It evidenceth the ſad caſe of a Land, when they who ſhould advance piety and vertue, and puniſh vice, are on the contrary rejoycers at the wickedneſſe of their people, and glad to get them drawen to it: For, it is the challenge, that the King and Princes are made glad with their (that is, the peoples) wickedneſſe, that they have a people who will obey their wicked commands, and are not ſo tender and ſcrupulous, as to make queſtion of right and wrong, eſpecially in the matter of Religion, but will run whither they are driven by a ſupreme command. 3. It is alſo a ſad caſe when men, and eſpecially great ones, have ſuch deſignes, as cannot be compaſſed but by wickedneſſe; and when they are ſo far given up, as to be glad to attain their end, by whatſoever means it be; For, ſo much alſo doth the challenge import; Their Rulers could not carry their buſineſſe, unleſſe their ſubjects were embarqued in a wicked courſe; and they were ſo farre from making ſcruple of that, that they were glad the people were ſo, that they might gain their point. 4. It is the uſuall diſpoſition and woful ſin of a people, that they are ſtill upon the prevailing ſide, and do follow the example and will of their Rulers, if it were even to ſin; For, it is laid to their charge, They make the King glad with their wickedneſſe, &c. they will make no bones of ſin, if they know it may pleaſe him; yea, they will prove more plyable and forward, then could have been expected of them. See Prov. 29.12. 5. As Idolatry and falſe worſhip is a deceitful ground of comfort, and will not be owned by God, whatever men pretend; and as the calumniating of upright men is an uſual way of promoting a falſe Religion; So a deceitful lying comfort is a dangerous ſnare, and it is the great ſin of any to be inſtrumental in applying of it; For, ſo much is imported in that part of the challenge, They make the King and Princes (for both are underſtood in every one of the branches,) glad with their lies.
Verſ. 4. They are all adulterers, as an oven heated by the baker: who ceaſeth from raiſing, after he hath kneaded the dough untill it be leavened.
The fourth ſin challenged, is, their proneneſſe to adultery, bodily or ſpiritual, or both, of which they were generally guilty. This is illuſtrate from the ſimilitude of a Baker heating an Oven, and kneading Dough; who ceaſeth to raiſe himſelf or others to put in the Bread, till it be leavened, and the Oven hot. In application wherof, we need not reſtrict it particularly to this, that Jeroboam and his faction were hot upon the Idolatry of the calves, of which he was the contriver and Baker, but yet did ceaſe to put it in practcie, till by emiſſaries the people were leavened and prepared. Nor yet to this, that they were mad upon ſin, and yet inſenſible and careleſſe of their caſe becauſe of it, as a ſleeping Baker. But it ſeemes rather to hold out this general, That they opened their hearts ſo to Satans fiery tentations, as an Oven is to fire, and were ſo inflamed and fitted thereby, as preſently on an occaſion they acted the ſins, as an hot Oven will bake the Bread when once it is leavened, and put into it; and as an Oven continues heating, till the Dough be leavened and ready to be put into it; ſo their heat of luſt and tentation, was not extinguiſhed till it was ſatisfied; And further as an Oven into which fire and fuel is put, keeps the heat, and leaven goeth through the lump, though none watch about them, but the Baker and others ſleep; ſo their hearts being once peſtered with ſin, did feed themſelves therein. Doct. 1. A viſible Church not receiving the love of the truth, is juſtly given over to vile uncleanneſſe, both in worſhip and manners, and to be monſtrouſly enflamed thereunto, by Satan and his fire-brands; For, ſuch was Iſraels condition, They are adulterers, as an oven heated by the baker, where the Baker may caſt in what fire and fuel he will, and where the heat is moſt violent, as being kept in compact together. See Rom. 1.21, 24, &c. 2 Theſſ. 2.10, 11, 12. 2. The more univerſal ſin be, it doth adde to the Lords controverſie againſt a Land; For, They are all adulterers, that is, they are generally guilty, though not every one, and this is a part of the challenge. 3. Whatever men may pretend without themſelves, as an excuſe for their corrupting their wayes; yet upon true triall, they will finde it to flow from their own hearts polluted by Satan; nor will it ſuffice to acknowledge ſome infirmity and inadvertencie in their ſin, unleſſe they ſee it deeper rooted in their hearts; For, whereas they might pretend they followed theſe courſes only to pleaſe their Kings,, and obey their commands, the Lord lets them ſee it was their own hearts enflamed with luſts, and Satans tentations, like an oven heated, that drew them to it, and that this was no ſudden fit, but the fruit of deeply corrupted hearts, as an Oven that hath been long heated with much fuel. 4. Albeit that wicked men do not alwayes break forth in actuall wickedneſſe, yet are they not the more innocent for that; For, 1. Their ſpirits are peſtered and haunted with ſin, though they do not act it, as the Oven is ſtill heating, and the Dough ſtill leavening, though the Baker and others ſleep. 2. It is not of them that they do not act ſin, it is only through the want of a tentation and occaſion; as the hot Oven ceaſeth from baking Bread, and the Baker from putting it in, only till it be leavened and ready. 3. Their heat of luſt is never extinct, nor do they labour to mortifie it, but it continueth reſtleſſe and furious till it be ſatisfied; as the Oven ſtill heats and burneth, till the Bread be leavened and put in. Doct. 4. Albeit good motions, when they are moſt fervent, need frequent cheriſhing, as being no native plant of our hearts; yet when evil once gets footing, it will entertain and feed it ſelf, and grow upon our hand; For, the Oven will heat, and the Dough leaven, though all ſhould ſleep after they have put in the fire and the leaven.
Ver. 5. In the day of our king the princes have made him ſick with bottels of wine, he ſtretched out his hand with ſcorners.
The fifth accuſation is for Court-intemperance, in King, Princes and Courtiers, without any reſpect to honeſty or ſhame. In ſo much that on the Kings birth-day, or the day of his Coronation, or ſome other ſolemnity, yearly obſerved by him, the Princes did draw the King to be drunk; whereby, 1. He contracted ſickneſſe. 2. It made him forget and proſtitute his place and authority, joyning in ſociety with ſcorners, or men eminently diſſolute, and look rather like ſuch in his drunkenneſſe, then like a King. Doct, 1. Dayes which men will have obſerved as dayes of feſtivity and ſolemnity, do ordinarily prove dayes of great miſcarriage and provocation againſt God: For, it is in the day of our King, that they contract very eminent guilt; In the Original it is, the day of our Kings, wherein the Lord by his Prophet repeats their words, as proclaiming and boaſting of it, and therefore looſing the rains to intemperance. See Exod. 32.6. Job. 1.5. Eccleſ. 7.2, 3. 2. Drunkenneſſe and ſenſuality is an hainous crying ſin, and particularly in Rulers; For, it is a ſad challenge, that they ſhould be given to bottels of wine. See Prov. 31.4. Eccleſ. 10.16, 17. Iſa. 28.1. 3. Nobles and Princes, and great Courtiers, are ordinarily great plagues and ſnares to Kings, who having their ear and countenance, do make uſe of it for no other end, but to draw them to ſin againſt God; For, it is the Princes who have made him ſick, &c. 4. It is the height of ſenſuality, when men not only become brutiſh themſelves, but dare invite and tempt others to the ſame exceſſe of riot, and by all meanes draw them to drunkenneſſe: For, it is the ſin of the Princes, that they draw the King to drink. See Hab. 2.15, 16. Eſt. 1.8. 5. Men by their intemperance, do not only draw on the guilt of miſſpending time, and abuſing the good creatures of God; but of ſelf-murther, and abuſing their own bodies alſo: For, they make him ſick with bottles of wine, either by making him drink whole bottles, or drinke wine, which in theſe parts they kept and carried in bottels. 6. Dayes of feaſting and intemperance, do alſo ordinarily prove dayes of great inſolence and boldneſſe in all other ſins: When mens hearts are up with carnal pleaſures and joy, and benummed with ſenſuality, they care not what they do, they ſtand in aw of none, and they will ſcorne all that contradict them, or are not of their minde and way; For, it is imported here, there are ſcorners in the day of their King, that is, either mockers of all ſuch as applaud not their way, as, Pſal. 35.16. or ſuch as are come to an height of impiety, to ſcorne and defie God and his threatenings, and therefore are called the ſcornful, Pſal. 1.1. 7. It is alſo the great ſin of drunkards, that by their ſenſuality, they deprive themſelves of the uſe of reaſon, and render themſelves contemptible and like beaſts, that they can neither know their place nor dutie; For, the King in his drunkenneſſe ſtretched out his hand with ſcorners, that is, debaſed himſelf to keep ſociety with ſuch lewd perſons, and looked liker one of theſe then a King. 8 It is the ſin of Kings and Rulers, or any in lawful power, to proſtitute that authority wherewith God hath ſtamped them in their office, and to render it contemptible by their own miſcarriage, by countenancing inſolent ſinners, whom they ſhould ſuppreſſe; and by converſing with baſe and vile perſons, and joyning with them in baſe courſes unbeſeeming their ſtation and dignitie; For, herein did their King ſin, in ſtretching out his hand with ſcorners.
Verſ. 6. For they have made ready their heart like an oven, while they lie in wait: their baker ſleepeth all the night, in the morning it burneth as a flaming fire.
A ſixth challenge, is, for their fraudulent carrying on of wickedneſſe to a maturity. He maketh uſe of the former ſimilitude, ſhewimg, that as a Baker heats his Oven by putting in fire and fuel enough, and then ſleeps on till it be ready, at which time it will burne up in a flame, though he had been ſleeping; ſo they did ſubtilly, with leaſure and length of time, premeditate and plot their wickedneſſe, and did diſſemble it, as if they were ſleeping, till they had an opportunity, and then they were all on fire to execute that which they had been ſo hot and ſerious in contriving. Whence learn, 1. Raging and luſtful ſinnes are nothing the leſſe diſcerned by God, nor the leſſe odious that they are managed with policy, and ſubtilly conveighed; Therefore, ſaith he, for (or, certainly, as the word will alſo import,) they have made (or applied, and fitted) their heart like an oven, violent, hot, and raging, and that whiles they lie in wait. 2. Men who are wicked and ſubtile, may ſeem to be lying by and doing nothing, when yet, 1. Their hearts are very bent on their courſe; their Oven is heating while they ſleep. 2. Their deſignes are ſtill going on, the heat is tending to burning as a flaming fire, while the baker ſleeps. Doct. 3. Iniquity that is hatched through abundance of luſt, is moſt violently executed, when an opportunity offers, and the more violently that it hath been long delayed; For, this Oven, it burneth as a flaming fire, and the more violently, that their baker ſleepeth all the night.
Verſ. 7. They are all hot as an oven, and have devoured their Judges: all their kings are fallen, there is none among them that calleth unto me.
An inſtance is given of this challenge, ſhewing that theſe plots which were ſo generall among them, gr…w to the height of frequent conſpiracies againſt their Kings and Judgess, that every one might ſet himſelf upmoſt, according as we finde it was among them after Jeroboam the ſecond, in whoſe dayes Hoſea firſt began to propheſy. See 2 Kings 15. Their condition under all theſe confuſions, is amplified from the great and univerſal ſtupidity that was among them, in that they called not on God, nor employed him in all theſe diſtempers. Doct. 1. An ill ordered Church is ordinarily plagued in juſtice with an ill ordered State: and when men inflamed with luſts get leave to rage over all bounds in the matters of God, and in other things, it is righteous with God to let them looſe to the overturning of policy, and humane ſociety; For, they who were as an heated oven in adultery bodily or ſpiritual, v. 4. are now hot as aen oven, and devoured their Judges, &c. 2. Sedition and conſpiracies againſt authority, are in effect but the fruits of ſtrong and raging luſts, let them have what pretext ſoever men pleaſe to put upon them, and the actors pretend to what they will; For, They are all hot as an oven, and upon this followeth, and have devoured their Judges, all their Kings are fallen, that is, many or moſt of them are cut off by violent deaths. And by Judges, we are to underſtand, either the Kings themſelves, or inferiour Officers their creatures, who were cut off by theſe who made the change, to eſtabliſh their own faction. 3. Profane and corrupt men, their fawning upon, or ſeeming to comply with the humors of theſe in authority, even in every thing, and without any reſpect to the commands of God, is yet no aſſurance, but they may, when they have opportunity, turn diſloyal: And they may take as little notice of Gods Law ſubjecting them to the higher powers, as they did of his other commands, in their ſinful compliances with Rulers humours; For, they who make the King glad with their wickedneſſe, v. 3. and who obſerved their Birth or Coronation-dayes with much riot & ſenſuality, v. 5. now, they have devoured their Judges, &c. 4. Theſe violent luſts and turbulent effects of them, are the fruit of not calling on God, who being ſought unto, would ſubdue theſe luſts, and correct theſe evils, which luſt leads men to apply violent remedies unto. When God giveth up a people to ſuch courſes of ſedition and conſpiracy, it is a token that neither the Land, which is in ſuch a diſtemper, nor the actors in theſe courſes are given to prayer, at leaſt in a right and ſincere way; For, where theſe courſes are, it may be ſaid, there is none among them that calleth unto me, or, generally they neglect it. 5. It is an evidence of great ſtupidity, and the cauſe of a controverſie from the Lord, when greateſt commotions, alterations and confuſions will not make a people ſenſible, nor ſtir them up to look to God and call on him: For, the words may import alſo this challenge that all theſe overturnings of the ſtate did nothing at them, the people never thought on turning to God, or employing of him, there is none among them that calleth unto me.
Verſ. 8. Ephraim, he hath mixed himſelf among the people, Ephraim is a cake not turned.
The ſeventh ſin for which they are challenged, is their mixture with the Heathen Nations, (carried on eſpecially by Ephraim or their Rulers,) whereby they became a cake not turned: by which I do not underſtand ſo much a threatening, that the hungry enemy (of whom, v. 9.) ſhall cat him up as a hungry man would eat a cake lying on the fire, not ſtaying till it be baked: as a declaration of the ſinful effects of this mixture, that they became (as we ſay) neither raw nor roſted, neither a people who had wholly quit God, nor who cleaved to Gods way; yea, they became hot on the Idolatrous ſide, and cold in the matter of true Religion. For clearing of this mixture, and wherein the ſinfulneſſe thereof conſiſted, Conſider, 1. The parties with whom they mixed, were not any profane companie, or perſons among themſelves, but the people, or Heathen Nations and Idolaters about, with whom it was not lawful for Iſraelites, ſo much as to converſe familiarly, or to marry, (but if they had, they behoved to divorce) far leſſe to joyne in a Congregation with them, as members of the viſible Church. 2. The mixture condemned was not ſo much local, or in place, nor only in confederacies, or marriages; But the mixture was chiefly morall, in embracing their falſe Religion, and becoming like unto them, as is cleared in the end of the Verſe. 3. This mixture and conjunction as it related to confederacies, had not ſo much as a pretence of neceſſity, there being no former ties betwixt Iſrael and them, nor common intereſt, as of one incorporation, neceſſitating them to this mixture; but God had ſet a partition-wall betwixt Iſrael and them: and ſo Ephraims conjunction with them was voluntary, and ſinfully choſen by him; And therefore this mixture, and all other circumſtantiate, are to be condemned. Doct. 1. The viſible Church is obnoxious to great hazard in the world, by reaſon of wicked ſocieties and falſe Religions without, which (beſide her ſnares and dangers from enemies in her boſome,) are ready to corrupt her; For, there are the people, and Nations about, who drew them from God. 2. The great hazard of corruption of the viſible Church, even by theſe who are without, is not ſo much from them or their endeavours, as from her ſelfe, who hath by nature ſuch a principle, as will ſoon draw her to the wrong way to joyne with others, whereas they have no ſuch principle to ſet them right: For, Ephraim mixeth himſelf among the people, and that is his undoing. 3. The declinings of the viſible Church, and her debordings after the cuſtomes of Idolaters, and the reſt of the world, is oft-times juſtly put upon the accompt of the Rulers, who upon their politick deſignes do thus intangle and miſlead her: For, Ephraim, or the Kingly tribe is charged with this; and it was their Rulers who drew on theſe confederacies and conjunctions. 4. Such as once begin to decline, and go wrong in the matters of Religion, cannot ſet bounds to themſelves, nor be aſſured, but they will go further wrong: For, Ephraim reſted not at the Idolatry of the calves, but mixed himſelf among the people. That ſame policy that pleaded for the calves, ſerved alſo to urge their conformity with Heathen Idolaters. 5. Wicked ſocieties are dangerous, and ſo contagious, that as we are to guard againſt infection by reaſon of neceſſary conjunction with wicked men, when we are united with them in place and common intereſts, (which is our affliction, and not our ſin,) ſo eſpecially we are to beware of voluntary conjunction with them, when no ſuch neceſſity can be pretended; For, this alſo was a part of Ephraims mixture, his joyning in converſe and confederacies with them, drew on mixture with them in their Religion. See Pſal. 106 35. 6. Mixtures in Religion turneth men mungrels, and halters in the matter of Religion, 1 Kings 18.21. and ſo worſe then the very Heathen, who are zealous and fervent for the Religion they own, and againſt that which is oppoſite to it; yea, mixtures will ſoon reſolve in furious frowardneſſe in that which is wrong, and coldneſſe in and averſeneſſe from the true Religion. Both theſe are imported in this effect of their mixture, Ephraim is a cake not turned, as is before explained. And it is like at firſt they pretended to a reſpect to both, and that they would not abandon God nor his Worſhip, whatever other courſe they followed. But at laſt their corrupt courſes did firſt abate their zeal in Gods way, and then put it to the doore. See Matth. 15 6.
Ver. 9. Strangers have devoured his ſtrength, and he knoweth it not: yea, gray haires are here and there upon him, yet he knoweth not.
The eighth ſin for which they are challenged, is their ſtupidity under rods and afflictions. Their caſe is held forth, firſt, in proper termes, that all their warlike power and riches was conſumed by ſtrangers, by theſe to whom they ſought, and others, 2 Kings 13.4, 7. Then it is held forth in figurative termes, that they were like a man beginning to over-ſpread with gray haires, that is, either their great trouble had ſuddenly altered and waſted them, and made them look like their grave, or they had been long under troubles, even to old age; and yet the challenge is, that they conſidered not all this, to make right uſe of it. Whence learn, 1. The viſible Church never makes defection, and changeth from the true Religion, but to their own prejudice. Even ſuch as they joyn with, and ſtudy to pleaſe by corrupting of Religion, prove ordinarily their ſcourge; For, ſtrangers (theſe with whom they mixed, v. 8. or ſome like unto them) have devoured his ſtrength. 2. Whatever ſtrength or power a Nation may ſeem to have, yet when God is angry, and bloweth upon it, and deſerts them, it will ſoon be ſwallowed up; For, when God is provoked to deſert flouriſhing Iſrael, then ſtrangers have devoured his ſtrength. 3. When ſin is once entertained, men become ſo ſtupid, that they will not heed difficulties in their way, nor be impeded by them to follow their courſe; For, he knoweth it not, or doth not regard it. A little trouble would diſcourage them in a good way, but nothing will break off the courſe of their ſinne. 4. When men become ſtupid in ſin, they will reap no profit by their afflictions, be they never ſo ſore, or of ſo long continuance; For, let gray haires be here and there upon him, yet he be knoweth it not. 5. Albeit ſinners may, and will feel the ſmart of afflictions, yet God doth not take notice of that, ſo long as they are not led in to ſee the fountain and cauſe of their trouble, and to get the right uſe of it; For, it is in this reſpect the Lord ſaith twice, he knoweth it not, becauſe whatever they felt and knew, yet they regarded it not ſo, as to tremble at Gods anger in it, and to abandon the courſe of defection. See Iſa. 42.25.
Verſ. 10. And the pride of Iſrael teſtifieth to his face, and they do not returne to the LORD their God, nor ſeek him for all this.
The ninth ſin for which they are challenged, (which is alſo a cauſe of their ſtupidity) is, their pride in ſtanding out againſt God, and that they will not abaſe themſelves for all their trouble, to turne to God or ſeek him. See ch. 5.5. Doct. 1. Pride is an horrid and deteſtable ſin, eſpecially when it drives the ſinner to ſtand it out againſt God, and when he perſiſts in it, notwithſtanding that afflictions make him bear the badges of his baſeneſs; For, under all this trouble, there is the pride of Iſrael, which the Lord here challengeth as an hainous ſin. 2. Mens guilt, and particularly their pride under affliction, doth convincingly bear witneſſe againſt them, not only by bewraying it ſelf, but by teſtifying their deſperate condition becauſe of it; For, the pride of Iſrael teſtifieth to his face, in both theſe reſpects. 3. It is a ſufficient evidence of mens pride, and riſing againſt God and his diſpenſations, when they are not drawn to God by their rods, however otherwayes they ſhould ſeem to walk never ſo cruſhed-like under them; For, pride teſtifieth in this, they do not return to the Lord for all this. 4. When the Lord ſends affliction upon his people, it doth call for, and the Lord may juſtly expect, that they ſhould not only ſeek to him for help, but ſhould ſeek himſelf and his face, rather then their own eaſe, and that (to the end they may come ſpeed in ſeeking) they ſhould endeavour converſion, and turn from their evil way; For, all this is imported in their duty which the Lord miſſeth under their trouble, they ſhould returne to the Lord and ſeek him. 5. As no outward diſpenſations will of themſelves prevaile with impenitent ſinners, nor afflictions, if they be not ſanctified, do any good; ſo in particular, afflictions meeting with unſubdued hearts, will not better them, nor convince them of, or drive them from ſin to God; For, proud Iſrael do not returne to the Lord; nor ſeek him for all this. Such a carriage is a ſigne of ſtout-heartedneſſe. 6. The offer that is made to ſinners under the rod of love and of acceptance, if they will turne from their evil way, doth much aggravate the ſin of obſtinacy; Therefore, it is put in the challenge, they do not returne to the Lord their God, who offereth upon their returning, to prove himſel to be ſo.
Verſ. 11. Ephraim alſo is like a ſilly dove, without heart: they call to Egypt, they go to Aſſyria.
12. When they ſhall go, I will ſpread my net upon them, I will bring them down as the fowles of the heaven: I will chaſtiſe them, as their congregation hath heard.
The tenth ſin for which they are challenged, (and which is a branch of their mixture, v. 8.) is, their folly in not ſeeking the help of God, but of ſtrangers, in their ſttaits, herein reſembling Doves, whoſe ſimplicity makes them run on hazards, v. 11. for which the Lord threatens to involve them in the puniſhment of their ſins, and (alluding to the flying Dove) to bring them down as a bird in a net, according to the predictions of the Prophets in their Congregations, v. 12. From v. 11. Learn, 1. It is an undeniable evidence of mens not turning to God, not ſeeking him in trouble, when their hearts are bent on wrong courſes, and ſeeking to other refuges; So much doth the dependance of this challenge upon the former, teach. They do not return to God, who call to Egypt, &c. however they may pretend to do both. 2. As the Lord doth not approve of all ſorts of prudence, eſpecially that wherein the wiſdome of the fleſh beares ſway; So every ſimplicity is not commendable, eſpecially when it is not armed and guarded with ſpiritual prudence; For, it is a challenge, Ephraim is like a ſilly dove without heart, or prudence, though it be commendable when joyned with ſerpentine wiſdome, Matth. 10.16. 3. Whatever wiſdome or policy may ſeem to be in mens forſaking God and his way in trouble, yet it is in effect great ſimplicity, and will prove ſo; and whatever humane helps may promiſe, yet it is folly to think that men can help, when God in anger is a party, or that, when God is calling us to ſeek him by trouble, men ſhould deliver us without our owning of God; For, herein Ephraim is like a Dove, they call to Egypt, they go to Aſſyria, to wit, for help when they are in diſtreſſe. 4. Whatever folly there be in ſuch courſes, yet they are the uſual way which men take; yea, not only do they eſſay ſome of them, but they will rather be endleſſe in ſeeking after carnal confidences on every hand, then they will turne to God; For, Ephraim proveth ſuch a Dove, and they call to Egypt, on the South, and will be at pains to go to Aſſyria on the North, rather then ſeek to God. 5. Mens ſimplicity, and being thereby miſled and abuſed, will not plead excuſe for their ſin before God; For, this is laid to Ephraims charge, though herein he was like a ſilly dove. From v. 12. Learn, 1. Mens not acknowledging of God in the uſe of means, or their uſing of unlawful means, provokes him to become their party, and to be againſt them; For, ſo doth this threatening following on the former challenge, teach. 2. Such as turn away from God and his way, do juſtly meet with ſnares in the wayes they follow, from which they cannot extricate themſelves; For, when they go, I will ſpread my net upon them, or cauſe them to be inſnared in unavoidable inconveniences. 3. Mens proſpering for a time in an evil way, gives no aſſurance but they will get a ſad fall, nor will it hinder God to reach them for that end; For, I will bring them down as the fowles of heaven, that is, as the Dove and other fowles do flie high, and yet they come down and are caught in a net; So though they ſoare high, yet I will abaſe them. 4. Gods ſad Word againſt ſin and ſinners, will at laſt take effect, and reſolve in ſad chaſtiſements; For, I will chaſtiſe them, as their congregation hath heard. See Ezek. 1.6. 5. It may adde much bitterneſſe to the judgements that are inflicted on men, when they ſhall conſider how hainous it was in them to ſin ſo grievouſly, who heard God ſpeaking to them in their Aſſemblies, and that they would not believe their danger from the Word laying it before them, till now they are made to feel it; For theſe cauſes is their chaſtiſement amplified that it will be as their congregation hath heard.
Ver. 13. Wo unto them, for they have fled from me: deſtruction unto them, becauſe they have tranſgreſſed againſt me: though I have redeemed them, yet they have ſpoken lies againſt me.
The Lord having thus laid ſo many ſins to their charge (mixed with ſome threatenings expreſſed or inſinuate) whereby he makes it cleare that their caſe was deſperate, and that there was no healing of their backſlidings: Now he proceedeth to take away from them all hope of pardon, or exemption from judgementst, and to declare he behoved to deſtroy them, as was inſinuate in that challenge and expoſtulation, Chap. 6.4. And for this end, he pronounceth a ſad ſentence againſt them, and demonſtrates the equity thereof, from ſeverall aggravations of their ſin, which takes away all pretences and excuſes from them.
In this ver. the ſentence is pronounced in a threatning of wo and deſtruction to come upon them, for their Apoſtaſy and rebellion, unto which is added the firſt confirmation of the equity of this ſentence, taken from their horrid ingratitude againſt God, who had redeemed and delivered them from many troubles ſince the time of their deliverance from Egypt, and yet they lied againſt him, both in profeſſion and practice. Whence learn, 1. The ſins of the viſible Church are odious, in that they are not ſimple ſinnes, but Apoſtaſy and defection; as here is laid to their charge. 2. Apoſtaſy is in this horrible, in that the Apoſtate not onelyonly like a vagabond, runs away from ſo excellent a Maſter, contrary to his duty; but that he labours to bring an ill report on God, by fleeing from him, as if he were an enemy; for, they have fled from me, is the aggravation of their guilt. 3. Departing from God will ſoone draw men to moſt wicked and rebellious courſes; for, unto this is ſubjoyned, they have tranſgreſſed, or, rebelled againſt me, not onelyonly by their Apoſtaſy, breaking all bonds, but this drawing on more inſolencie in ſin. 4. As Apoſtaſy and rebellion, is of it ſelfe a condition ſufficiently plagued and miſerable, though no calamities followed upon it; So it will alſo at laſt draw on deſolation and deſtruction, and Gods curſe with it; for, wo and deſtruction, or ſpoil, a deſtruction with a wo in the boſome of it, followeth on their courſe, to confirme what a wofull courſe it was of it ſelfe. 5. However the Lord in mercy beſtow many notable deliverances on his ſinning people, yet that will not ſtop the courſe of their defection, and this doth highly aggravate their ſin; for, though I have redeemed them, yet they have ſpoken lies againſt me. See, Pſal. 106.43. 6. The viſible Church doth lie againſt God, having been delivered by him, either when ſhe denieth him in her practice, Tit. 1.16. Pſal. 14.1. or, when being delivered, ſhe doth belie theſe profeſſions and promiſes ſhe made in trouble; or, when ſhe cleaves ſtill to falſe doctrine and corrupt religion, pretending it to be the truth, and conſtructs of Gods delivering her, as if it were a teſtimony that he favoured her way; or, when in her proſperity ſhe forgets God, aſcribing all her deliverances to her Idols, as all her afflictions to him, as, Chap. 2.5. Jer 44.17, 18. In all theſe reſpects, it was the ſin of Jſrael, that when God redeemed them, yet they ſpoke lies againſt him.
Ver. 14. And they have not cryed unto me with their heart, when they howled upon their beds: they aſſemble themſelves for corne and wine, and they rebell againſt me.
A ſecond confirmation of the equity of the ſentence, is taken from their not ſeeking God ſyncerely under trouble, but onelyonly howling becauſe of outward wants; and that however they ſeemed to make ſolemne applications to God, yet they continued in their rebellion. Whence learn. 1. Every ſhew of ſeeking even the true God, will not be accepted of him, and may be ſo far from preventing wrath, that it may haſte it on; for, this their defect in ſeeking God is one cauſe why wo and deſtruction cometh upon them. 2. Mens prayers how inſtant ſoever they ſeeme to be, yet are nothing before God, when the heart is not engaged in the duty, nor affected with that which is mens true miſery and the cauſe of their trouble, nor ſincerely engaged to God from whom they expect help; for, it is a challenge, they have not cried unto me with their heart when they ſought to him under trouble, albeit no doubt they were affected with the ſtroak, and ſeriouſly deſired to be rid of it. 3. As men who employ not God under trouble, will ſoone be broken and cruſhed with it; So the cries of ſuch, which flow onelyonly from ſenſe of pain and want, and from ſpirits not humbled under Gods hand, are not onelyonly inacceptable to God, but rather like the carriage of beaſts, then even of rationall men, much more of gracious men; for, in their cries, they but howled upon their beds, that is, their troubles caſt them, as it were, on ſick beds, and there they do not cry to God ſyncerely, but howle like dogs, who can feele and reſent pain as well as they do. 4. Men may make very ſolemne addreſſes to God, and keep very publick humiliations, who yet are not ſoundly exerciſed nor accepted of God; For, they aſſemble themſelves, to wit, for ſolemne prayer, and yet in all this they but adde to the controverſie. 5. God doth juſtly reject theſe prayers, how ſolemne ſoever, wherein men are only driven by outward neceſſities, and their firſt and only ſuit is their own particular, never minding better things, or greatet wants: For, they aſſemble themſelves for corne and wine not ſeeking Gods favour and grace, and therefore are rejected. 6. Mens ſolemn worſhip is alſo juſtly rejected, when they never give over their ſtubborne and rebellious diſpoſitions againſt God: But whereas mens calling on God ſhould engage them againſt ſin, they on the contrary, whatever they ſeem to be in immediate worſhip, yet they runne preſently after it to their old courſes in their ordinary converſation; and when they obtain their will at Gods hand, they preſently ſleight God, as if they had no more to do with him; For, this is another cauſe of his condemning their way, they aſſemble themſelves, and they rebell againſt me, that is, they retain their rebellious diſpoſitions, and albeit in the mean time they act no groſſe rebellion, yet they never purpoſe to give it over, but to be as they were, ſo ſoon as they have done with the duty, or God hath granted their deſire.
Verſ. 15. Though I have bound, and ſtrengthened their armes, yet do they imagine miſchief againſt me.
A third confirmation of the equity of the ſentence, (and a further evidence of their ingratitude) is taken from this, that when ever the Lord did in any meaſure reſtore the ſtrength and power of their State, which had been broken by many troubles (as he did by Joaſh, 2 Kings 13.25. and Jeroboam the ſecond, 2 Kings 14.25, 26, 27.) then they conſpired the more boldly againſt God, and plotted as if they would have caſt him out of the poſſeſſion of a Kingdome among them: That thus the binding, or ſtrengthening of their armes, is to be interpreted, appeareth from the contrary threatening, Ezek. 30.20, 21, 22, 23. Doct. 1. The viſible Church doth oft-times caſt herſelf into many dangers, which would ruine her if God interpoſed not: and particularly, her abuſe of power, doeth juſtly make her power to be broken, as here is imported. 2. As God in his pity and long-ſuffering toward his ſinful Church, doth interpoſe for reſtoring her out of her deſperate diſtempers: So it is her great fault, that kindneſſe doth not gain her, but ſhe requites him with evil for good, as here we are taught, Though I have bound and ſtrenghened their armes, yet do they imagine miſchief againſt me. 3. The power and ſtrength and authority which the Lord conferres upon his people, ought to be employed for him, eſpecially when he hath recovered it after many ſad breaches upon it; and it muſt be hainous guilt, when inſtead of being ſo, it is employed againſt him, and when a peoples recovery makes them more bold on ſin, and in caſting off his yoke, and contemning of his authority; For, ſuch is their ſin here, they plotted treaſon and rebellion againſt God, when their power was recovered. 4. Sin is ſo much the more hainous that men do fall in it not of ignorance, but of purpoſe, and do deliberate and deviſe upon it: In which caſe the Lord will reckon with ſinners as if they could or had acted all that they project; For, they imagine miſchiefe againſt me. He that taketh notice that all they attempted againſt him, was imagined, or deviſed and plotted, and chargeth all theſe deſignes againſt him, upon them, albeit they could not effectuate any thing to his prejudice.
Verſ. 16. They returne, but not to the moſt High: they are like a deceitfull bowe: their princes ſhall fall by the ſword, for the rage of their tongue; this ſhall be their deriſion in the land of Egypt.
The laſt confirmation of the equity of the ſentence, is held forth in a new challenge of their hypocriſie; that their repentance at any time, was nothing but a ſhew, and they aimed at nothing in it, but to deceive God, like a deceitful bowe that ſends the arrow rather any where then to the marke. Upon all theſe confirmations, the Lord cloſeth with a repetition of the ſentence, threatening that (for theſe ſins, and for their blaſphemies, in defending their falſe worſhip and courſes, and boaſting of their own ſtrength when the Prophets threatned them with judgements) even their Princes ſhould be cut off by the ſword, much more the meaner ſort of people, and that in their calamities, they ſhould be mocked by Egypt their confederate. Doct. 1. Such as are very wicked, may yet have ſome ſhewes of repentance; and that they are ſo, is a great ſnare to themſelves: For, They returne, and this might be a ready objection againſt the Prophets challenges. 2. Whatever length men may come in externall ſhewes; yet they will not be approven, unleſſe they be through in their converſion, and turning to God, not putting on hypocriſie or formality in place of prophanity, or a leſſe odious vice in place of a groſſer, nor pleaſing themſelves with any leſſe then a through and reall change, from ſin to God, and a cloſing with God in Chriſt; For, it is their fault, they return, but not to the moſt high. See Jer. 4.1. 3. Such as would indeed repent and turn to God, ought to take up God rightly in his greatneſſe and excellency, that ſo they may tremble to dally with him, and offend him, that they may be humble in their approaches, and may be encouraged to come to him, who is ſo far above all things they can chooſe beſide, and who can make them happy, oppoſe it who will; Therefore is he here deſcribed to be the moſt high. 4. Mens ſhort-coming in the matter of repentance and converſion to God, floweth from their want of ſtraitneſſe in not intending what they pretend to, which is alſo a great ſin; For, therefore it is added, they are like a deceitful bowe, that is, as a bowe that hath a throw in it, doth never direct the arrow to the mark, however it ſeem to aime at it; ſo however they pretend true repentance, yet they do not intend it, but only to deceive and flatter God till they might get out of trouble, and then returne to their wonted courſes; and therefore it was that they returned, but not to the moſt high. 5. As the ſword is one of Gods ſcourges whereby he chaſtiſeth his ſinful people: So great ones need not think to be exempted, when God draweth it, nor need people place their hope of ſafety in their Rulers, who by having chief hand in the defections of the time, do provoke God to have a ſpecial controverſie againſt them; For, their Princes ſhall fall by the ſword. 6. Mens blaſphemous inſolency in defending ſin when God by his ſervants reproveth it, & glorying in their own ſtrength, when God threatens, is an hainous provocation, eſpecially when they dare utter and expreſſe it, and it is a provocation that will not eſcape vengeance; For, this ſeemeth eſpecially to have been the rage of their tongue, which is put in the ſentence, that it might not be forgotten as a chief cauſe of their ſtroak. 7. Such as forſake God and joyne in confederacies with wicked men, are juſtly not only diſappointed of help by them, but left deſtitute of all pity in their extremities, and meet with deriſion, in ſtead of comfort, from theſe they confided ſo much in; for, this (to wit, their calamities for ſin) ſhall be their deriſion in the land of Egypt, whither many of them fled, ch. 9.6.