Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 8
CHAP. VIII.
THis Chap. is of the ſame ſubject with the former, as containing denunciations of ſad judgements to come upon Iſrael, for ſin; Only a word is ſubjoyned againſt Judah, which was not in the former Chap. And by theſe repetitions of reproofes and threatnings, the Lord would inculcate upon them what was their duty, would vindicate his own juſtice, clear his long-ſuffering and patience, terrifie them from ſin, and put them to ſilence who were ready to murmur againſt his proceeding.
In the Chap. there is; Firſt, A generall propoſition of ſpeedy judgement to come upon Iſrael for their ſin, verſ. 1. notwithſtanding any thing they could pretend to the contrary, verſ. 2, 3. Secondly, The cauſes of this judgement are ſpecified, and the judgements for theſe cauſes particularized. The firſt cauſe is, their ſinfull change of civill government, ver. 4. — the ſecond cauſe is the Idolatry of the calves to maintain this change, which ſhould be their ruine, v.—4. Seeing thereby, and by their continuing therein, they provoked God to anger, ver. 5. And ſince the calves were their own vain invention; therefore God would prove the vanity of theſe Idols by the deſtroying of them, ver. 6. And would cauſe Iſrael to reap the fruit of their wayes with ſad diſadvantages, ver. 7. and drive them into exile where they ſhould live in a low and contemptible condition, ver. 8. The third cauſe of the judgement is, their ſeeking to the heathen for help, to uphold them in that their Kingdome and Idolatry, ver. 9. For which God will plague them, and give them greater cauſe of ſorrow then any they felt by reaſon of the Aſſyrian tribute, ver. 10. The fourth cauſe, is their further corrupting of worſhip, by multiplying Idolatry and ſuperſtition, ver. 11. by contemning of the written Word, ver. 12. and by their prophanity and ſelfiſhneſſe in what worſhip they pretended to offer to God, ver. 13.— For which the Lord rejects them, and threatens to ſend them into exile, verſe —13. Thirdly, in the cloſe of the Chap. Judah is taken in with Iſrael, as being as buſie in multiplying and truſting in fenced Cities, as Iſrael was in ſetting up Idolatry; for which the Lord threatens to deſtroy that which they took ſo much pains on, ver 14.
Verſ. 1. SEt the trumpet to thy mouth: he ſhall come as an eagle againſt the houſe of the LORD, becauſe they have tranſgreſſed my covenant, and treſpaſſed againſt my Law.
IN this generall propoſition, they are accuſed for violating the Lords Covenant, and ſinning againſt the written Law; and therefore the Prophet is commanded, as Gods Herald, to denounce that the Aſſyrian ſhall come ſpeedily and violently againſt them, as an Eagle doth on the prey, and that notwithſtanding they were Gods people. Whence learn. 1. The clear purpoſe of God concerning his people and their courſes, is to be had from the Word; Therefore the Prophet is to denounce it, and to give the moſt certain ſound concerning it. 2. As the Lords Miniſters, ought freely, fully, and boldly to publiſh in his Name, a peoples ſin, and danger thereby, Iſai. 58.1. So denouncing of judgements in Gods Name againſt ſin, will prove a dreadfull ſound in end, eſpecially when it comes to execution; for, ſet the trumpet to thy mouth, alludes to the cuſtome of Heralds denouncing warre, and of a Centinell giving an alarm of a preſent enemy, which uſe to be terrible. 3. However a viſible Church do not preſently ceaſe to be a Church, when they fall in ſin againſt God: (for Iſrael here continueth to be the houſe of the Lord, For it is ſpoken of them, and not of Judah and the Temple there) yet their faire titles and priviledges of being a Church will not keep off a ſtroak, when it is procured by ſin; For, albeit Iſrael be Gods people and houſe and family ſtill, and they glory in that title, yet he ſhall come againſt the houſe of the Lord, the Aſſyrian ſhall come. See, Jer. 12 7. and 22.24. 4. When a people are ripe for judgement, no diſtance of enemies can ſecure them; and enemies will be fitted for executing vengeance; for, albeit the Egyptians their confederates were neere, and the Aſſyrians far off, yet he (as Nebuchadnezzar alſo did againſt Judah, Ezek. …7.3,) ſhall come as an Eagle, for ſwift approach and certain obtaining of the prey, and violent tearing thereof. See Deut. 28.49. Iſa. 5.26. 5. God doth not threaten nor ſtrike his people, but when he is provoked by their hainous ſins; for, ſo much do the cauſes ſubjoyned to this threatning, teach us. 6. As no b…nds will hold men who are mad upon ſin; So it is an aggravation of ſin, that God condeſcends to binde our duty upon us, not only by his ſupreme and abſolute authority, but by Covenant and mutuall ſtipulation, and yet we rebell; For, albeit there was a Covenant, importing their own conſent, and Gods gracious promiſe to reward their endeavours; yet they have tranſgreſſed my Covenant, called his, becauſe it came of him, that they were treated with in theſe tearms, and to aggravate their impiety, who dealt ſo in Gods Covenant, as could not be juſtified in a Covenant with very equals. 7. However the Lord condeſcend to enter in a Covenant with his people, and crave their conſent to their duty, yet men will not aſſoile themſelves from ſin, by renouncing their own conſent, being bound by the Law of a ſovereign Lord, as well as by an agreed upon Covenant; Therefore it is added, and treſpaſſed againſt my Law. 8. The viſible Church can have no pretence of ignorance to excuſe or extenuate her ſin, For, ſhe hath not only a Covenant, but a Law to cleare the duties of the Covenant.
Ver. 2. Iſrael ſhall cry unto me, My God, we know thee.
3. Iſrael hath caſt off the thing that is good: the enemie ſhall purſue him.
This ſentence is further confirmed by refuting what Iſrael might have to ſay againſt this threatning, or to plead for deliverance, when it ſhould be executed. For whereas they would alleadge in their diſtreſſe, that they had intereſt in God by Covenant, and did acknowledge and profeſſe him, ver. 2. the Lord anſwers, that ſince in their practice, they renounced every good thing, therefore the enemy ſhould go on to purſue them, ver. 3. Whence learn. 1. As God can make trouble drive the ſtouteſt ſinners to ſee their need of him; So an hypocriticall, formall and corrupt Church may be ſo plagued with deluſion, as that neither threatnings nor judgements will drive them from a conceit, but that they are good enough, and will be owned of God as ſuch; For, Iſrael ſhall cry, &c. and go to God with their claimes, expecting to be regarded. See Matth. 7.21, 22, 23. 2. It is a great ſnare and occaſion of deluſion to a people, when they lean upon a ſtanding viſible intereſt in God, and truſt to their externall profeſſions, and to what they know or acknowledge in their judgement, without reſpecting their practice, or ſtudying to make that intereſt ſure unto themſelves in the Court of conſcience; For, this is Iſraels ſnare and pretence, My God, we know thee. 3 A true and reall intereſt in God, and acquaintance and communion with him, is of reall worth and uſe in ſtraits; For, ſo much doth their practice teach, who finde a pretending to that their only refuge in diſtreſſe. 4. God will not be deluded or mocked with mens profeſſions or pretence of intereſt, but will examine them by what they are in practice; For, he puts them to it, and tries what they have caſt off. 5. As God is the only and chiefe good, and his wayes good, and ought to be ſeene to be ſo; So it will aggreage mens guiltineſſe, that they do reject him and his way though they be ſuch; For, it is his challenge, Iſrael hath caſt off the thing that is good, that is, God, his way of worſhip, and obedience to his Law. 6. Men are naturally ignorant of, and oppoſite unto their own true good, and all who forſake God and his way, will finde in end, that they forſake their own mercy; For whatever Iſraels hopes were in their defection, yet they have caſt off the thing that is good. See Pſal. 73.28. 7. When men once begin to turn their back on their own happineſſe, and on the way of God, they will ſtill grow more averſe from it, till they come to abominate and abhorre it; and this fills up the meaſure of their iniquity; for, the word in the Originall imports, he hath caſt off with abomination, or deteſtation, the thing that is good, and therefore the Lord threatens. 8. When men (and eſpecially the Church) leave off, and abhorre the way of duty, God will not let ſin thrive in their hand, but will ſend on judgements, and let them feele their loſſe in their ſtroaks, who would not ſee their prejudice in forſaking what was a good; For, upon this, Iſrael hath caſt off the thing that is good, it is ſubjoyned, the enemie ſhall purſue him. 9. It is a very ſad plague, when men cleave ſo to their deluſions and pretentions to intereſt in God, that they will never ſee their errour, till judgements and Gods rejecting of them and their requeſts in trouble, refute them; For, this is the anſwer to what Iſrael ſaith, ver. 2. that for all they can pretend, the enemie ſhall purſue them, and this ſhall refute their miſtakes. See Mat. 7.22, 23.
Verſ. 4. They have ſet up kings, but not by me; they have made princes, and I knew it not: of their ſilver and their gold have they made them Idols, that they may be cut off.
Followeth a more particular enumeration of Iſraels ſins; procuring this judgement, and a more ample and expreſſe declaration of their calamities, becauſe of theſe ſins. The firſt ſinne and cauſe of judgement, is, their civill Apoſtaſy, whereby we are neither to underſtand the election of Saul, which was not the peculiar fault of the ten tribes only, who are here challenged; nor yet the riſing up of ſome particular conſpiratours in Iſrael, who long after the rent from Judah, did now and then uſurp the Kingdome; For, that was not ſo much the fault of the whole people, as of particular men, who made the people ſuffer under theſe alterations: But in this place the whole Nation is challenged for that rent from the houſe of David from the very firſt beginning of it, in the dayes of Jeroboam, who made the golden calves, of which the Lord ſpeakes next in the ſame ver. The ſin charged upon them in this civill Apoſtaſy, is, that however the Lord foretold the renting of the Kingdome from the poſterity of Solomon, and that he would give ten tribes to Jeroboam; yet the people and he not conſulting with God about the time and way of it, nor waiting for his command and approbation, did rent the Kingdome from Davids houſe, and ſet up a King and Rulers (or, a State conforme to their intended Monarchy) of their owne. Whence learn, 1. However men be ambitious of ſoveraignty and rule, and may think themſelves abſolute and free in civill things, to do and diſpoſe in them as they liſt; yet change of Government is a matter of great importance before God, and uſually is attended with much guiltineſſe, and ſin againſt him; For, ſo much is clear from this inſtance. 2. It is of abſolute neceſſity that men have a command from God to warrant their actions, without which men may do that which God in his ſecret providence, would have done; yea, and foretels he will have done, and by his permiſſion ſuffereth to go on, and yet in all this, ſin hainouſly; For, Notwithſtanding God had foretold this change, and did let it ſucceed; yet becauſe they wanted a command, it is laid to their charge, They have ſet up Kings, but not by me; they have made Princes, and I knew it not, that is, I approved it not. See 1 King. 15.28, 29. with Chap. 16 7. 3. Whatever may be amongſt men, yet length of time will make no preſcription in the matter of ſinne before God, but it lieth ſtill upon the guilty and impenitents account, were it never ſo long, till God come and reckon with them about it; For, though they ſtood, and proſpered long after this defection, yet the guilt remains, and is laid to their charge, now when they are going into captivity.
The ſecond ſin, and cauſe of their ruine, is, the Idolatry of the calves, invented to uphold this defection from the houſe of David. This is ſummarily propounded in this, ver. both in the ſin thereof, that they liberally employed their riches for that end, and in the puniſhment thereof, that hereby they did undo themſelves. Whence learn, 1. Sinfull alterations in civill matters, bring ordinarily ſinfull changes in Religion with them, and it is a black marke upon uſurpers, when they need a falſe Religion to uphold them, and make no bones to proſecute their end, though by ſuch wicked means; For, here the one change followed the other, as is more at length held out in the Hiſtory, 1 King. 12.26, 27, 28. 2. It is the great ſin of men that they not onelyonly employ the wealth given them of God againſt him; but that they who were moſt ſparing and niggardlie in maintaining the true Religion, will yet be laviſh in upholding a falſe and corrupt way of Religion, as ſuiting beſt with their hearts; For, of their ſilver and their gold, have they made them Idols. 3. The making and ſetting up of Images in religious ſtate, upon whatſoever pretence, is a ſin againſt God, bewraying mens carnall diſpoſitions, who cannot take up God ſpiritually, nor conceive him preſent and neere unto them, unleſſe they ſet up a carnal repreſentation; For, it is a challenge, they have made them Idols; wherein they conceived no Deity, but that they were a repreſentation, or viſible ſymbole of the preſence of the true God among them, who delivered them out of Egypt, 1 King. 12.28. 4 Mens expence and labour in ſetting up, or upholding a falſe Religion is nothing elſe but pains and charges to undo themſelves; For, the jealous God will not let the corrupting of Religion eſcape unpuniſhed; yea, he will not ſtand to ruine the authors and countenancers of ſuch a courſe, were it even a whole Nation, before it be not plagued; For, of their ſilver and their gold, they have made them Idols, that they may be cut off. 5. Men will not get a corrupt courſe, eſpecially in Religion, excuſed upon pretence of good intentions; but all the evill that followeth on it will be charged upon them, as if they had no other intention, or aime before them, but to draw it on; Therefore it is charged upon them, that they do all this, that they may be cut off, as if they ſet themſelves of purpoſe to ſeek their own ruine. See Prov. 8.36.
Verſ. 5. Thy calfe, O Samaria, hath caſt thee off: mine anger is kindled againſt thee: how long will it be ere they attaine to innocency?
This Apoſtaſie in the matter of Religion, and the puniſhment following on it, are amplified in this and the three following verſes. And firſt, (which relates chiefly to the ſinfulneſſe of their courſe) he cleares how the calves ſhould be their ruine, and the cauſe of their rejection; to wit, becauſe that ſin provoked God to anger againſt them, and that juſtly, ſeeing he had ſo long forborne, expecting their repentance, but to no purpoſe. Whence learn, 1. Such as abandon the true Religion, and do not acknowledge and worſhip the true God, as he hath revealed himſelf, will ſoone bewray their brutiſhneſſe, and what a reprobate ſenſe they are given up unto, by their changing the glory of God into a vile and baſe repreſentation; For, whatever deſigne Jeroboam had in this device, either to imitate Iſraels practice in the wilderneſſe, Exod. 32.4. who had it from the Egyptians, or to gratifie the Egyptians, among whom he had found ſhelter in his exile, 1 King. 11.40. or becauſe of the great benefit which men reap by this creature, yet it was his brutiſhneſſe, that he would repreſent the glorious God by a calfe. See Pſal. 106.19, 20. Rom. 1.23.… He mentions only one calfe, though there were two of them, 1 King 12.28, 29. and belike, many petty ones afterward; becauſe they were like other, and the ſame thing, and did but repreſent one and the ſame thing, though they were multiplyed for the peoples eaſe. 2. Corruption of worſhip and Religion is enough to ruine a State and Nation, were there no other controverſie; and will at laſt draw on ſad and inevitable judgements; For, Thy calf hath caſt thee off, or, provoked God to abandon thee with deteſtation. 3. Men who follow a falſe Religion had need of fair weather, for it will prove empty, and abandon its followers in their greateſt need, without peace or comfort; For, ſo the words will alſo beare, thy calfe will abandon thee. See Chap. 10.6. Jer 2.28. Deut. 32.37, 38. 4. No ſtrength or power of any place, will availe to hold off judgements, eſpecially when the inhabitants thereof are chiefe in carrying on ill courſes; Therefore albeit the calves were at Dan and Bethel, yet it is called Samaria's calfe, as, Amos 8.14. Not only becauſe it was the chiefe City, and ſo comprehends the whole Nation, but becauſe their power and riches maintained that Idolatry, and therefore God threatens, were they never ſo ſtrong, Thy calfe, O Samaria hath caſt thee off. 5. As God is angrie, and that in great meaſure, (as the word imports) againſt Idols and corrupt Religion and worſhip; So his anger againſt any ſinfull courſe, will ſoone make it vain and ineffectuall, as to any thing the ſinner expects from it; For, Thy calfe hath caſt thee off, becauſe mine anger is kindled againſt them. 6. Idolaters and corrupters of Religion, can never be innocent, pure nor juſtified of God, while they continue in that ſin, pretend to what they will beſide; For, ſo is here imported, that they have not attained to innocency. 7. Whatever may be mens thoughts of an inveterate cuſtome in ſin, taking away all ſenſe of it; yet in Gods account, continuance in ſin is no excuſe, but an aggravation of it, as making mens caſe the more irrecoverable; For it is a ground of expoſtulation, how long will it be ere they attain to innocency? that is, how long ſhall I wait; expecting they will reforme this evill, and yet they do it not? 8. Albeit the Lord be long-ſuffering toward ſinners, yet his patience will have a period, and then wrath will be the hotter; For, this adds to the ſin, and kindleth his anger againſt them, that he hath cauſe to complain, how long will it be ere they attain to innocency?
Verſ. 6. For from Iſrael was it alſo, the workeman made it, therefore it is not God: but the calfe of Samaria ſhall be broken in pieces.
In the ſecond place, (which alſo inſiſts chiefly on the ſin of the courſe) he confirmes yet the juſtneſſe of his anger againſt their calfe, and them becauſe of it, by ſhewing the vanity of that Idol, in that it was their own invention, and not Gods inſtitution, and in that it could not be a God to help them, being only the work of men: and therefore he threatens to prove its frailty, by the breaking thereof. Whence learn. 1. Mens following humane inventions, neglecting divine inſtitution, is enough to corrupt all Religion: and it is ſufficient to condemne any thing that is intruded in Religion, that it is but of men; For, from Iſrael was it alſo, imports not ſo much that they learned this from Iſrael in the wilderneſſe, or that they learned it not from Pagans, but deviſed it of themſelves (which yet is not certain) as ſimply it it a challenge that it was their device, and not appointed of God. 2. Apoſtates are ſo ſottiſh, that albeit themſelves be the inventours of Idols, and they know what they are, yet they will ſet them up as relative objects of divine worſhip; For, albeit it was from Iſrael, and the workeman made it, yet they cleave to it, and give it ſo high a roome. 3. Albeit ſuch as make, and ſet up Images in religious worſhip do pretend that they acknowledge the true God only, yet ſuch is the judgement of God, and the bewitching power of Idols, and the deceitfulneſſe of mens hearts, that they will be found to aſcribe ſome Divinity and Deity to them; Therefore muſt the Lord prove that it is not God, which imports their hearts were ſomewhat bewitched that way, though they pretended to honour the true God in and by them, Exod. 32.4, 5. 1 King. 12.28. 4. Whatever eſtimation men have of Images, or whatever excellency or Divinity they conceive in or repreſented by them; yet it is ſufficient to refute them, that themſelves, who are but vain and empty things, gave them all the excellency they have; For, thus doth the Lord argue, the workeman made it, therefore it is not God. 5. As Images and other inſtruments of Idolatry ought to be deſtroyed and broken: So the Lord by a calamity on them will prove their vanity, to the conviction of all theſe, who would not ſee it otherwiſe; and this will be the iſſue of all other things that are too much deified; Therefore it is added as a confirmation of the vanity of their calfe, but (or, for) the calfe of Samaria ſhall be broken in pieces, alluding to what was done with Aarons calfe, Exod. 32.20. as the juſt fruit of ſuch courſes.
Ver. 7. For they have ſowen the winde, and they ſhall reape the whirlwind, it hath no ſtalke, the bud ſhall yeeld no meale: if ſo be it yeeld, the ſtrangers ſhall ſwallow it up.
In the third place, the puniſhment for theſe ſins, which was briefly ſpoken of before, is amplified and enlarged in a twofold ſentence or threatning. The firſt is; that as their wayes were vain and naught, as if a man had ſowen the winde, ſo their hopes thereby ſhould not only be diſappointed and their Labour vain, but it ſhould prove hurtfull; their harveſt ſhould be a whirlwinde and tempeſt. This is again illuſtrate from a new ſimilitude of an harveſt, which though it may be true literally, that their corne-harveſt ſhould prove ſo; yet it ſeemes here rather to be a Metaphor, ſhewing that it ſhould be with them, as if the ſeed they ſowed ſhould either not grow to a ſtalk, or if it did, yet it ſhould want a bleſſing and prove no food, or if there were any increaſe, yet it ſhould be eaten up by enemies: So they ſhould reap no benefit by their Idolatrous courſes, or if they ſeemed to proſper, yet it ſhould not be bleſſed, but the enemies ſhould ruine all of it. Whence learn, 1. God is ſo jealous an avenger of Idolatry and corrupt worſhip in his Church, that he will undo a whole Nation, before he do not ruine theſe courſes, which they will not reforme themſelves; For, this ſentence cometh in as a reaſon and confirmation of his ſentence againſt the calves, ver. 6. the calfe of Samaria ſhall be broken in pieces, for they have ſowen the winde, &c. that is, I will deſtroy the calfe, and for that end, I will deſtroy you, that it may come into the power of enemies, who ſhall break it in pieces. 2. However many men do undertake courſes with great hopes, (for men do ſowe in hope) yet they do oft-times employ their pains to no purpoſe or profit; For, they have ſowen the winde. All ſuch as follow Idolatry, or any ſinfull, unprofitable, or ambitious courſe, their very ſowing and undertaking promiſeth no good event, it being but like winde and empty. See Prov. 11.29, Eccl. 5.16. Hoſ. 12.1. 3. Not only may men expect to reap as they ſowe; but ſinfull and vain courſes will bring further diſadvantages, and raiſe a violent tempeſt either in the undertakers conſcience, or outward condition, or both; For, they have ſowen the winde, and they ſhall reap the whirlwinde, which is a tempeſtuous winde, 4. Albeit the Lord do not alike ſoone diſcover the vanity of all ſinfull courſes, by his judgements; yet in due time he will do it, and make it the ſaddeſt judgement of all, that men ſeemed to reap profit for a while in their way, and then all is blaſted; For, ſome get not ſo much as a ſtalk of their ſowing; Some get that, and yet the bud ſhall yield no meal; and ſome whoſe ſucceſſe is more promiſing, yet are met with and get it ſaddeſt of all, that after their hope and probable expectations, the ſtrangers ſhall ſwallow it up.
Verſ. 8. Iſrael is ſwallowed up, now ſhall they be among the Gentiles, as a veſſell wherein is no pleaſure.
The ſecond ſentence or threatning, holds forth more expreſſely, that they ſhall be totally conſumed from being a Nation as a beaſt ſwallowes up the prey, and ſhall be driven into exile, where they ſhall live ſcattered and condemned, as a broken and filthy veſſell that is employed only in baſe uſes. Whence learn. 1. Sinfull courſes perſiſted in by the Church, may at laſt utterly conſume them, and ſatisfie the cruell and hungrie deſires of their enemies upon them; For, Iſrael is ſwallowed up, to wit, by enemies, who would greedily devour them, Pſal. 14.4. He ſaith, he is ſwallowed up, becauſe it was both certainly and ſhortly (now) to come to paſſe. 2. Exile and baniſhment is a very ſad ſtroak, eſpecially to the Church when they are ſcattered and deprived of their ſocieties and aſſemblies, and caſt to live among heathen and prophane men; For, it is a judgement, now ſhall they be among the Gentiles. And though ſomewhat in it was peculiar to them; yet in many things it is common to others. 3. Albeit the Lord allow much honour and many priviledges upon his Church; yet when they decline, and contemne God, by giving his glory to Idols, and by corrupting of Religion, they are juſtly made contemptible before all the World; For, they ſhall be among the Gentiles, as a veſſell wherein is no pleaſure.
Verſ. 9. For they are gone up to Aſſyria, a wilde aſſe alone by himſelfe: Ephraim hath hired lovers.
The Lord by his Prophet proceeds to lay forth their third ſin, and cauſe of theſe threatened judgements, which is, Their ſeeking help from the Aſſyrian or other heathens (as it is, v. 10.) to uphold them in their civill defection, and in their Apoſtaſy from the true Religion. This is illuſtrate by a twofold ſimilitude, 1. A wilde aſſe alone by himſelfe, a beaſt noted for ſolitarineſſe and ſhunning the ſocietie of men, and for fierce wildneſſe, that it will not be tamed nor bred to a yoke. See Iſa. 32.14. Job. 39.5,— 8. Jer. 2.24. This may be applied either to the Aſſyrians, that they were a ſelfiſh people, who cared for none but themſelves, and ſo it was Ephraims folly to ſeek to ſuch. Or, to Iſrael, who by this running from God, proved themſelves brutiſh, feirce and wilde. 2. The ſecond ſimilitude points them out (and eſpecially Ephraim, or their Rulers who led them on theſe courſes, as is before marked) as an impudent harlot hiring theſe paramours. This challenge is joyned with the former threatning by the particle For, to ſhew that it cometh in with the reſt of their ſins, as a cauſe of theſe former ſentences, as well as of that which is ſubjoyned to it. Doct 1. When men betake themſelves to ſinfull courſes, one of them will ſtill draw on another (for, their rebellion from the houſe of David, and Apoſtaſy from the worſhip of God, draweth on more ſin to uphold them in their Kingdome and State) and when a people have gone far from God by their ſin, their ſtraites will readily drive them yet further away; as is here ſeen in Iſrael. 2. As the people of God readily never go further wrong, then in the matter of ſeeking help in ſtraites; So it is their great ſin, not to ſeek to make their peace with him when he ſends trouble; to be diffident of his help and care, if they would ſeek in earneſt to him; to put confidence in the creature, neglecting him, or to ſeek to wicked Nations in their extremities; all theſe concurred in this ſin, they are gone up to Aſſyria. Where to go up, which uſually in Scripture is ſaid of them who go from other places to the land of Iſrael, which lay high, is in this place no more then ſimply to go to Aſſyria, as in Scripture a man is ſaid to anſwer, when he but begins to ſpeak. 3. Let men eſſay what means of help they pleaſe in trouble, yet they will no where finde that tender kindneſſe and reſpect that they will feele in God, when he is employed, and ſought unto in ſinceritie: and particularly, potent and wicked States will never be cordiall to the intereſt of any, eſpecially ſuch as have any profeſſion of the Name of God, further then may be ſubſervient to their own ends; For, it proved very true of Aſſyria, he was in their need but a wilde aſſe alone by himſelfe. 4. The people of God, do, eſpecially by the ſinfull ſhifts they make for help in trouble, bewray ſo much brutiſhneſſe, and lawleſſe wildneſſe, as may diſcover much of their nature; and be matter of deep humiliation, if it were well conſidered; For, in this Iſrael alſo is a wilde aſſe, &c. by doing this, he fiercely caſts off the yoke of Gods prohibition, and he takes theſe ſhifts, that he may not be neceſſitated to ſtoop unto, or employ God. 5. For this hiring of lovers, it teacheth, 1. That in employing ſinfull helps, and confiding in them, there is a kinde of adultery and ſpirituall Idolatry, as well (though not in the ſame meaſure) as in corrupting the worſhip of God; Therefore theſe helps are called Lovers, as Idols are elſewhere, with relation to them as an harlot. 2. The viſible Church in her defection, may be ſo violent, and deſerted, as to go further wrong then other tranſgreſſours; For, they are ſo bent that they hire lovers, and are at charge to ſin, wherein (eſpecially as to the Idolatry they fell in by this conjunction,) they are beyond other harlots, Ezek. 16.33. 3. The Church declining from God, is juſtly contemptible in the eyes of all; Her intereſt is little regarded, and her love of no worth to any, unleſſe ſhe hire them. 4. Departing from God, and employing ſinful helps and means, is very prejudicial; not only in the event and iſſue, but even in the work it ſelf; For, whereas they might have had real and effectual help from God, if they had turned to him, without money and without price; now albeit their other helps did ſtand in no ſtead, yet they muſt hire lovers.
Verſ. 10. Yea, though they have hired among the nations, now will I gather them, and they ſhall ſorrow a little for the burden of the King of princes.
The Lord threatens becauſe of this, that their endeavours to hire help among the Nations, ſhould not availe them, but God ſhould gather them, that is, either their hired friends, to be employed againſt themſelves; or, he will gather themſelves among the Nations in heaps, as dead corpſes; or, whereas they were wilde and untameable, v. 9. he will reclaim them from this humour, and make them endure his yoke of judgements, as, Jer. 2.24. This ſtroak is amplified from an effect, that however the taxes impoſed upon them by the great King of Aſſyria, 2 Kings 15.19, 20. and 17.3. were very heavy, and a cauſe of that revolt, 2 King. 17.4. yet they ſhould finde cauſe to grieve little at that, in reſpect of what followed, when part of the Nation was carried into captivity. 2 Kings 15.29. and then all of them, 2 Kings 17. Doct. 1. It will be but to ſmall purpoſe, what means men uſe, ſo long as they do not make matters ſure with God, and do not conſider how he will diſpoſe of them, or their helps; For, ſo it proved here; Yea, though they have hired among the nations, now will I gather them. 2. When God is provoked to anger, he can employ the means of our help, to ruine our ſelves, and can bring the wildeſt under ſad rods; So much doth his gathering them, as is before explained, teach. Now, or, ſhortly, will I gather them. 3. When the Lord hath his Church to try, or them and the reſt of the world to ſcourge, he can and may let wicked men proſper to a very great height for that end: For, the Aſſyrian is the King of princes, having ſo many Kings and Princes ſubject and tributarie to him, Iſa. 10.8. & 36.13. 4. A people who have ſuffered under leſſer trouble, and yet have made no right uſe of it, to prevent more, or have uſed ſinful means to be rid of it, may expect no other iſſue, but that the Lord will ſend a greater trouble to make them forget the former: For, this had been their carriage under their tribute and burdens, and they are therefore told, they ſhall ſorrow a little for the burthen of the King of princes. See Matth. 24.7, 8. 5. Taxes and burdens under the feet of oppreſſours, are but eaſie in compariſon of captivity and exile, and therefore ought to be the more patiently born; For, they ſorrow a little for the burden, &c. as being eaſie in reſpect of what followed.
Verſe 11. Becauſe Ephraim hath made many altars to ſin, altars ſhall be unto him to ſin.
Followeth the fourth ſin, and cauſe of their judgement, wherein their further corrupting of worſhip, is laid to their charge, and aggravated in three branches: whereof the firſt (which is charged on Ephraim as the miſleader of the people,) is, that whereas God had appointed only one Altar for his Worſhip, and their Fathers of old had made a great ſtirre, when there was appearance of erecting another, Joſh. 22. Now they had not only ſet up one in Dan, and another in Bethel, beſide that which God had appointed at Jeruſalem, but had multiplied them on every hill, as, ch. 4.13. and almoſt every where, as, ch. 12.11. This they did to ſin, that is, not ſo much that they did this to offer expiatory ſacrifices for ſin, as that the nature of their work was ſin: And therefore the Lord threatens that they ſhould have their fill of ſin by it, and feel it. Whence learn. 1. Albeit the Lord be juſtly provoked to anger by all the ſins of his Church, yet their corrupting of Religion is his chief and great quarrel; and is the ſin in following of which, men contract ſo much ſtupidity, as they need to be frequently charged with it: Therefore doth the Lord fall again upon their corrupt worſhip, as his great quarrel, and the ſin wherewith they were moſt blinded. 2. When men once leave God, and the true way of his Worſhip, there will be no ſatisfaction in any other way of Religion they follow, and therefore no end of defection. For, Ephraim hath made many altars, not contenting himſelf with theſe he ſet up at firſt. 3. However men may buske up a falſe Religion, to make it plauſible, and may ſeek to colour and excuſe it with good intention; yet not only doth the follower and promoter of it, ſin, but God lookes upon him, as intending all the ſin that is in it: For, he hath made many altars to ſin, as if he intended all the ſin that is in that courſe. 4. As men are then moſt fearfully plagued, when they are given up to go on in their ſin, and periſh: So when men do not ſtand in aw of the ſin of their courſe, it is righteous with God to make them feel what ſin is, and how ill he is pleaſed with it; for, altars ſhall be unto him to ſin, imports both theſe, that they ſhall be given up to that ſin; and as they ſinned and cared not, ſo the Lord ſhould make it be ſeen to be ſin indeed, and make them feel how ſad that is.
Verſ. 12. I have written to him the great things of my Law, but they were counted as a strange thing.
The ſecond branch of the challenge, is, that in their defections, and ſpecially in this ſin in corrupting the Worſhip of God, they contemned the Law or Word of God, written to them by God, looking on its directions as of little importance, and little concerning them. Whence learn, 1. The Word of God is the true touch-ſtone whereby mens wayes, and their Religion is to be tried and approven, and neither Traditions nor Revelations; Therefore, to prove the ſin of their corrupt worſhip, he chargeth them with contempt of the Law, or Divine Doctrine in that matter. See Iſa. 8.20. 2. It was the great mercy and priviledge of Iſrael of old, to have the Word and Oracles of God, for inſtructing them in the way of ſalvation; and it is ſo ſtill to any who enjoy it, and they ought to finde and eſteem it ſo; For, it is an aggravation of his ſin, as the abuſe of a very great priviledge, that it was written to him. See Pſal. 89.15. & 147.19, 20. Rom 3.1.2. 3. As it is a great mercy that the Lord hath cauſed to regiſtrate his Will in writing, to prevent deluſion and miſtakes; So, he is the Author of the written Word, whoever be employed as Penman; For, I have written my Law, ſaith he, which is true, not only of Moſes writings, but of the Prophets Doctrine, the ſumme whereof was at Gods command, left regiſtrate. 3. The ſubject matter of the written Word is great and excellent, far above the ſubject of all humane ſciences, as revealing God, the way of his Worſhip, and of mans ſalvation, and ſo making them great who embrace it; For, it is, the great things of my Law, not to be ſleighted nor contemned. 5. It is the great, though uſual ſin of the viſible Church, to live ſtrangers to the Word of God, and little converſant with it; to look upon its directions as of little moment, and that there is little hazard in not walking according to them; and to look upon them as very ſtrange and contrary to our diſpoſitions, and having little reaſon for what is injoyned; all theſe concurred in their way, in that they were counted as a ſtrange thing. They of Iſrael made little uſe of the Word, they thought it a ſmall matter to ſtand ſo much upon the place of Worſhip; and they thought it an unreaſonable thing to urge that way of Worſhip, which would be ſo deſtructive to the State of Iſrael, if they went up to Jeruſalem. And therefore they looked on all theſe things, as little concerning them.
Ver. 13. They ſacrifice fleſh for the ſacrifices of mine offerings, and eat it: but the LORD accepteth them not: now will he remember their iniquity, and viſit their ſinnes: they ſhall returne to Egypt.
The third branch of the challenge, is, that in theſe ſacrifices which they pretended to offer to God, they were both life-leſſe, and deſtitute of all ſpiritual ſervice, and ſelfiſh: Therefore the Lord declareth their ſervice to be rejected, and threatens that he will call them to an account for their ſin, and ſend them into bondage, like that they had ſuffered in Egypt, or make them flee thither from the fury of the Aſſyrians. Whence lear, 1. Externall worſhip without life and ſpiritual diſpoſitions, and particularly, ceremoniall worſhip without an eye to the ſubſtance and thing ſignified, is nothing elſe but a dead carkaſe in Gods accompt; For, they ſacrifice fleſh for the ſacrifice of mine offerings, that is, their ſacrifices, which they pretend to offer to me, if there were no other fault in them, of offering them in a wrong place, and by unlawful Miniſters, &c. yet they are but fleſh, in reſpect they minde no more but the outward work; See Iſa. 66.3. Jer. 7.21, 22, 23. 2. Moſt part of worſhippers follow the external duties of Religion no further then their own ends lead them, and mens own advantage is the upholder of all falſe Religion; For, they ſacrifice, and eat it, that is, they obſerve no rule of burnt-offerings, wherein all the ſacrifice is offered up to God, but of all of them, they muſt eat a part, as was allowed in peace, or thankſgiving-offerings; and ſo they regard their own bellies moſt. 3. However men cry up their own way, yet they will finde that want of a divine approbation will undo all; For, it is a judgement ſufficient, but the Lord accepteth them not; See 2 Cor. 10.18. 4. God will not forget unrepented of iniquity, though for a time he ſpare it, but will call ſinners to an account when it is leaſt expected; and particularly, corrupt and formal worſhip juſtly brings all a peoples ſins to remembrance, and ripens them for judgements for all of them; Therefore, it is added, now will he remember their iniquity, and viſite their ſins. 5. When men have forgotten their old bondage, and walk ſo as if neither ſuch a ſtroak nor deliverance had been, the Lord is provoked to bring it to remembrance, by a new captivity; For, they ſhall return to Egypt. Aſſyria ſhall be made a new Egypt to them, and many of them ſhall run to Egypt, the place of their old bondage, to meet with new bondage.
Ver. 14. For Iſrael hath forgotten his Maker, and buildeth temples, and Judah hath multiplied fenced cities: but I will ſend a fire upon his cities, and it ſhall devour the palaces thereof.
In the cloſe of the Chap. Judah is joyned with Iſrael, and challenged, that as Iſrael multiplied Idolatry, and Idol-temples, ſo they multiplied fenced Cities; For which God threatens to deſtroy the Cities and ſtately Palaces thereof. This ſin challenged here, ſeemeth to have fallen forth in the dayes of wicked Ahaz, who conſidering the incurſions of Aſſyria into Iſrael, made it all his care to ſecure Judah, by fortifying many Cities, as we finde them challenged, Iſa. 22.8, 9, 10, 11. And the judgement was executed by Senacherib, after the captivity of Iſrael, Iſa. 36.1. Doct. 1. When the Lord is challenging groſſeſt provocations, he will not for all that forget leſſer ſinnes, and paſſe them over as nothing, eſpecially in his people; Therefore he forgets not Judahs ſin of carnal confidence, when he is reckoning with Iſrael for Idolatry; For (or, and, as it is in the Original; joyning this with the former challenges,) Iſrael buildeth temples, and Judah hath multiplied fenced cities. 2. The ſetting up of Idols, and of carnall confidences in Gods room, are the uſuall byaſſe of mens hearts, who when their hearts are not delighting in, and relying upon God, will not want ſomewhat beſide to ſupply that want; Therefore are building temples, and multiplying fenced cities, joyned together here, as ſetting up ſomewhat in Gods room. 3. Idolatry in worſhip, and carnal confidences, do bewray mens forgetfulneſſe of God, whoſe authority prohibits theſe things, and whoſe kindneſſe to his people, ſhould engage them not to abandon his Worſhip, nor truſt in any thing beſide him; and particularly, how much ſoever men pretend to remember God by ſetting up Idols and temples to them, yet in all this they do but bewray forgetfulneſſe of God; For, Iſrael hath forgotten his Maker, (who not only created him, but advanced him to that dignity he enjoyed) in his ſinning, and the like is to be underſtood of Judah. 4. Mens placing their confidence in outward means of defence and ſafety, when yet they little minde the wrath of God againſt ſin, is an iniquity to be joyned in ſome ſort, with Idolatry in worſhip; For, this was Judahs ſin in multiplying fenced cities, which is held forth to be of the ſame nature with Iſraels building temples, becauſe both draw the heart from God. 5. As judgements inflicted in Gods anger, will eaſily (like fire) conſume moſt ſtately places; ſo the Lord is provoked to inflict theſe, when men put confidence in theſe things. Any thing a people and eſpecially the Church, put confidence in, will ſurely be plagued; For, becauſe Judah hath multiplied fenced cities, and made this his confidence, (otherwiſe it is no ſin to uſe means of defence,) I will ſend a fire upon his cities, and it ſhall devour the palaces thereof.