Exposition of the 12 Small Prophets, Amos · Chapter 2
CHAP. II.
IN this chapter. 1. The Lord proceedeth to chalenge and threaten Moab, another of the Nations about v. 1.2, 3. 2. He doth alſo ſpeak a word againſt Judah, v. 4, 5. 3. He begins the proceſſe againſt Iſrael his more peculiar charge; whom he chargeth with many ſins, particularly, with injuſtice, oppreſſion, and uncleanneſſe, v. 6, 7. and that they joined their oppreſſion with, and ſtrove to cloak it by their corrupt worſhip, v. 8. and with great ingratitude, in that they ſinned thus againſt him, who not onelyonly ſubdued their enemies who poſſeſſed that Land, v. 9. but delivered them from Egypt, and preſerved them in the wilderneſſe till they got that Land, v. 10. and in that they did no leſſe prophanely entertain his ſpiritual mercies and favours, v. 11, 12: Becauſe of all which he declareth that being burdened with their ſins, v. 13. he would ſend inevitable calamities upon them v. 14, 15, 16.
Verſe 1. THus ſaith the Lord, For three tranſgreſſions of Moab, and for four, I will not turn away the puniſhment thereof, becauſe he burnt the bones of the King of Edom into lime.
In this Verſe Moab is chalenged; and the Lord threatens not to ſpare them any longer. And that becauſe of their many and multiplied ſins, and particularly, becauſe of ſome horrid cruelty committed by their King (as would appear) upon the body of the King of Edom, whoſe bones he burnt into lime, that is, into ſmall white duſt like unto lime, or (as ſome conceive) he made indeed lime of it, to plaiſter his houſe, that ſo his cruelty might be ſatisfied. This fact of the King of Moab is applied by very many to that which is recorded, 2. Kings 3.26, 27. as ſuppoſing, that the King of Moab being beſeiged by three Kings, did attempt to break through into Edoms Campe; (either becauſe it was weakeſt, or becauſe he had greateſt indignation againſt him, for joyning with Iſrael and Judah, to whom he was yet ſubject in this quarrel) but failing in the attempt, he took the King of Edoms Son who was either new taken, or before that time in his power, and burnt him. But it ſeems rather that that Hiſtory ſhould be underſtood of the King of Moab's offering of his own Son in a barbarous Sacrifice to his idols, imploring their help in his extremity: And beſide, the heire of the Kingdom could not well be called the King of Edom, while his father was yet alive, and in the Camp. Therefore I conceive that this chalenge relates to ſome other act; and that the King of Moab, either when he went to avenge himſelfe on Edom, (after theſe three Kings had raiſed their ſeige, 2. Kings 3.27.) or at ſome other time, did let out his fury upon the very bones of the dead King, either after he had ſlaine him, or being dead before, he digged them out of the grave. Doct. 1. Gods providence and dominion is univerſal in the world; not onelyonly to avenge wrongs done by heathen Nations unto the Church, but to take order with the wrongs done among themſelves; for he threatens to reckon with Moab for what he did to Edom. 2. The Lords having a ſad and juſt quarrel againſt men, will not aſſoile nor excuſe others who do them wrong; for, he hath much to ſay againſt Edom, Chap. 1.11. and yet Moabs fault is not the leſſe. 3 Barbarous and inhumane cruelty is odious to God, and the fruit of much growth and ripeneſſe in ſin; for, here it is the reſult and height of Moabs three tranſgreſſions and four, for which the Lord will not turn away the puniſhment thereof. 4. It is in particular an hateful and barbarous cruelty that is exerciſed againſt the dead bodies and graves of men; for, this is chalenged here, that he burnt the bores of the King of Edom into lime. And if God will not paſſe over this, when it is done to a prophane man, how much more will he avenge it, when it is done to the bodies of his Saints and Martyrs. 5. Cruelty is ſo much the more odious to God, when it is exerciſed by kinſmen and friends, againſt theſe to whom they have relation; for, Moab was alſo a kinſman to Edom, and therefore his cruelty is the more hainous.
Verſe 2. But I will ſend a fire upon Moab, and it ſhall devour the Palaces of Kerioth, and Moab ſhall die with tumult, with ſhouting, and with the ſound of the trumpet;
3. And I will cut off the judge from the midſt thereof, and will ſlay all the Princes thereof with him, faith the Lord.
The particular threatning and ſentence againſt Moah, is, that God will conſume Moab, and their chief City Kirioth (Jer. 48.41.) with the fury of his anger, in the heat of war, when there ſhall be great tumults, and cries and ſounding of trumpets, ſtirring up the aſſailers to do execution, and great noiſe among them who periſh, v. 2. It is alſo further threatened that God will make them ceaſe from being a Nation, by cutting off all their Rulers of all ranks, v. 3. Whence learn 1. What ever men may expect by cruel policies, which they uſe either to avenge, or ſecure themſelves for the future; yet it will certainly bring home terrible judgements upon themſelves, and will not availe againſt God, when he purſueth; for, how formidable ſoever Moab thought to make himſelf by that horrid fact; yet that availes not, but even becauſe of that, I (ſaith the Lord) will ſend a fire upon Moab &c. 2. Wicked and cruel Nations deſerve not onelyonly to be afflicted, but to be utterly conſumed; for, ſuch is the threatning, they ſhall be devoured and die. 3. Albeit any kinde of death be dreadful enough to theſe againſt whom God hath a quarrel; yet it is a ſad calamity and judgement, and an addition to the ſtroak upon them, when they are cut off in the terrible confuſion and heat of war, in a ſtorme and ſack by enemies; for, it adds to this calamity, that Moab ſhall die with tumult, with ſhouting, and with the ſound of the trumpet, intimating that they ſhould not get quarters or conditions of enemies, but ſhould be cut off in the fury of war. 4. It is a ſad judgement on a Nation, and portends the ruine thereof, when it is left deſtitute of Rulers, or they are cut off; for, it adds to the calamity, I will cut off the Judge from the midſt thereof &c. 5. The word of him who is the true God is ſufficient to aſſure us of vengeance, if it were even on Kings and Princes and the greateſt of the world who provoke him; yea even albeit they had ſo much power as to attempt, and proſper in a rebellion againſt them who are over them; for albeit the King of Moab did ſucceed (after ſome difficulties) in his rebellion againſt the King of Iſrael, 2 Kings 3, 4, 5, &c. yet God paſſeth his word for cutting him off; I will cut off the Judge from the midſt thereof, and will ſlay all the Princes thereof with him, ſaith the Lord. 6. The ſupream Magiſtrate of Moab who had the Princes under him, is onelyonly named the Judge, though elſewhere the name of King be given to him; it may be becauſe they had no King but a Regent, when they were deſtroyed; or, becauſe they deſerved not that title after their rebellion, being no lawfull Kings, but Judges or Deputies to Iſrael, who had revolted and aſſumed the title of abſolute Kings; Or rather this deſignation given even to their King, ſhould teach, that even theſe who are in higheſt place of authority, ſhould look upon themſelves as bound to judge and to doe juſtice to the people; otherwiſe they are not worthy of their place.
Verſe 4. Thus ſaith the Lord, for three tranſgreſsions of Judah, and for four, I will not turne away the puniſhment thereof, becauſe they have deſpiſed the law of the Lord, and have not kept his commandements, and their lies cauſed them to erre, after the which their fathers have walked.
5. But I will ſend a fire upon Judah, and it ſhall devoure the palaces of Jeruſalem.
The Lord having thus ſpoken his minde concerning ſeverall Nations about, he ſeeth it meet alſo (before he come to ſpeak of Iſrael) to ſpeak a word concerning Judah, that ſo he might not onelyonly uſe meanes for warning and reclaiming of them, but might prevent all occaſion of carping at Amos as partial, and ſparing toward his Countrymen: And might take from Iſrael all occaſion of hardning themſelves in ſinne, by reaſon of the wickedneſs of Judah, who kept the worſhip of God more pure, as was frequently objected to Iſrael by the Prophets.
The Lord doth here chalenge and threaten Judah for their many and multiplied ſins, and ſpecially, that they did deſpiſe and not obſerve the Law of God in the matter of worſhip and converſation, as if it were not a ſufficient rule for either: and that they did deceive themſelves and one another in their debordings, with falſe excuſes and pretences of good intentions, and particularly, with the pretence of imitating the cuſtomes of their Progenitors. Becauſe of which the Lord threatens to puniſh and deſtroy the Nation, and their chief City; as was accompliſhed by the Chaldeans; Whence learn. 1. The viſible Church not entertaining communion with God, nor emproving her ſpiritual advantages, may fall into provocations, nothing inferiour for number and hainouſneſſe to the iniquities of Nations about her; for, there are alſo three tranſgreſſions of Judah and four, as if they had ſtriven with the prophane Nations, to have as many and groſſe ſins as they. 2. If God do not ſpare heathens who ſin without law, and have but little knowledge of God or his will, far leſſe will he ſpare his people who are as lewd as they; therefore is that ſame ſentence juſtly pronounced againſt Judah; for the three tranſgreſſions of Judah, and for four, I will not turn away the puniſhment thereof. 3. The contempt of the word of God, is the great ſin of the Church, comparable to the hainous debordings of others, as being a great ſin of it ſelf, to contemn the authority of the Great Lord, and the great mercies offered to themſelves upon obedience to his word, and a ſad aggravation of all their other tranſgreſſions, therefore, in place of the atrocious crimes laid to the charge of heathens, Judah is in particular chalenged for this, becauſe they have deſpiſed the Law of the Lord. 4. When men do not make conſcience of keeping cloſe by the Commandements of God in their converſation and worſhip, but do walk as they liſt, and do corrupt Religion by their devices, God doth juſtly reckon that to be a contempt of his word; therefore it is ſub-joyned, by way of confirmation and explication of the former chalenge, and have not kept his Commandements. For albeit men may profeſſe a reſpect to the word, when yet their carriage is looſe, and they dare follow their one devices in the matter of Religion, yet ſuch practices are upon the matter a contempt of it, and it will come at laſt to an expreſſe contempt; for, when the word inculcates their duty upon them, and yet they reſolve to goe on, they cannot but at laſt loath and hate it. 5: Albeit men will not want pretexts and ſhifts to palliat their ill courſes, and harden them in them, notwithſtanding the admonitions of the word; yet all theſe are but deceiving lyes, and ſnares to miſlead them, and will be ſo far from juſtifying a ſinful courſe, that they heighten Gods quarrel againſt it, and againſt ſinners becauſe of it; for, it is added as a part of the quarrel, and their lyes cauſed them to erre. Where by lyes I do not ſo much underſtand their idols, and fair expectations in ſerving them, which did draw them away, as their pretences and excuſes, whereof they wanted not abundance; and that was a judgement upon them: for hereby they were confirmed in their defection, and at laſt ſhould be miſerably diſappointed, when all theſe were found vain and frivolous. 6. However men labour to juſtifie their corrupt courſes by the example and practice of their Progenitours; yet that will not extenuate, but rather aggravate ſin, and ſerve ſuch ſinners, heirs to the ſins of their fathers which they imitate, and to the puniſhment deſerved thereby; for this is one particular pretence, whereof he makes a chalenge, that they were miſled by the lyes after the which their fathers have walked. Sin is ſo much the more dangerous, as it is hereditary, Ezr. 9.7. Act. 7.51. 7. The righteous Lord will not onelyonly not ſpare his people when they ſin, but will make their outward lot as ſad as the lot of others whom they are like in ſin; and ſo much the ſadder as their deſtruction is accompanied with ſad ſtroaks on his own precious intereſts; for, he threatens them with the ſame judgements that came on others, I will ſend a fire upon Judah, and it ſhall devour the Palaces of Jeruſalem; among which the Temple was chief, and this might make their ſtroak ſad.
Verſe 6. Thus ſaith the Lord, For three tranſgreſſions of Iſrael, and for four, I will not turn away the puniſhment thereof, becauſe they ſold the righteous for ſilver, and the poor for a pair of ſhoes.
7. That pant after the duſt of the earth on the head of the poor, and turn aſide the way of the meek; and a man and his father will go in unto the ſame maid, to profane my holy Name.
After all this preface concerning the judgements to come on the Nations about, and on the Jewes; the Lord imployeth Amos to deale with Iſrael his more proper charge: with whom in this chapter he enters in proceſſe, chalenging and threatning them in the Lords Name, for their manifold iniquities, ſeveral particulars whereof he layeth before them, to v. 13: and then giveth out a more particular ſentence againſt them, to the end of the Chapter.
In theſe verſes, after the general chalenge and ſentence for their many iniquities, nothing inferiour to what was among other Nations; He doth in particular charge them 1. With injuſtice and oppreſſion, appearing in ſeveral particulars; namely, that they were given to bribery, to the perverting of juſtice, ſo that for ſilver they would ſell the man that had a righteous cauſe, into the hand of an unjuſt oppreſſour; Yea, for a very ſmall gift, they would betray the right of the poor who had nothing to give them: and that they thirſted to have the poor under their feet and oppreſſed, and did ſubvert and overthrow peacable men in their courſe and cauſe. 2. He chargeth them with inceſtuous uncleanneſſe, whereby they profaned the name of God that was called upon them. From v. …6. learn, 1. Such as do backſlide from God, his pure worſhip and truth, will ſoon be given up to many and multiplied groſſe iniquities, which may diſcover what are the fruits of theſe courſes in Religion which they chooſe, & refute all their pretences juſtifying the ſame; for, Apoſtate Iſrael, hath three tranſgreſſions and four, for which God will not ſpare them: And the Lord inſtanceth theſe chiefly in groſſe ſins againſt the ſecond Table, that they who would not ſee their ſin in corrupting Religion, might read it here, and might diſcerne what were the fruits of a falſe Religion. 2. Circumvention of men in their righteous cauſe, and the perverting of juſtice, are cruel merchandizing and ſelling of men, and ſins for which God is provoked againſt a whole Land; for, ſo are they here called, they ſold the righteous, and the poor; and becauſe of theſe corruptions of their Judges all Iſrael are threatned. 3. Covetouſneſs is not onelyonly a great evill of it ſelfe, but the root of much evill and miſcarriage, and particularly in Judges, who being led thereby, doe readily pervert juſtice; for, it is for ſilver and advantage, that all theſe diſorders are committed. 4. Men are not advanced to places of power and authority, that they ſhould enrich themſelves by all the ſhifts they can, or to decide in cauſes according as they are byaſſed with bribes; but to execute juſtice impartially to all; And when it is not ſo, God will make a challenge of it; for he challengeth here, that they ſold the righteous for ſilver. 5. When men are addicted to covetouſneſs, and once accuſtomed to pervert juſtice for bribes, they will eaſily be drawne over to doe wrong, by a ſmall tentation; like a harlot, who having once proſtitute her chaſtity, will be ſo ſhameleſs at laſt, as to take any price; for they will ſell the poor for a paire of ſhooes (or, a meane price) before they want altogether. 6. Albeit the poore finde few to doe for them, yet God will owne them in their righteous cauſe, and will reſent the injuries done unto them; for here he challengeth men for the wrongs they doe them. From verſe 7. Learn 1. The Lord takes notice of mens affections unto, and their aſſiduouſneſſe in ſinne, when they are watching all occaſions, and reſtleſſe till they carry their point; for he marks that they pant after the duſt of the earth on the head of the poore. The Lord ſeeth not onelyonly who ſinne, but who are driven to it through the violence of tentation, and who are eager and panting to be at it. 2. It is a plague upon men, that they want not their owne toyle and vexation in following ſinne; and yet all that toyle will not reclame them, nor make them give over; for they pant and are breathleſſe with eagerneſſe, and yet they goe on; ſee Jer. 9.5. 3. The cruell deſignes of oppreſſors are hatefull to God, when they are not content to pill the poore, but will have them utterly ruined and cruſhed; for it is his challenge that they pant after the duſt of the earth on the head of the poore, that is, they are never at reſt till they get the very head of the poore on the ground among the duſt, that they may tread on it; or till they bring them under extreame calamities and ſorrow, cauſing them to put duſt on their head, as was uſual in great diſtreſſe, 2 Sam. 13.19. Job 2.12. and elſewere. 4. It is the commendation of men to be peaceable and meek, not given to contention, and modeſt in proſecuting of their rights, when they are called to contend; for ſo much is imported in their name, who are here owned of God, they are the meek. 5. Mens modeſt and peaceable behaviour will not reſtraine wicked ones from troubling and ſtudying to overthrow them by fraud or force; for they turn aſide the way of the meek, that is, they ſupplant him, and doe overthrow his courſes and enterprizes, as if a man were turned out of the way wherein he is walking. 6. The more modeſt and peaceable men are, and the more meekly they carry themſelves under injuries, the Lord will owne their quarrel the more; for he doth here take their cauſe in hand, and challengeth theſe oppreſſors that they turne aſide the way of the meeke. 7. Inceſt is an abominable and odious ſinne, and yet they who give way to any ſinne, though it ſeeme more cleanly, may be given up to that alſo; for where covetouſneſſe, fraud, and oppreſſion had place, there alſo a man and his father will goe in unto the ſame maid. Delighted in ſins may draw on other ſinnes, at which at firſt men may be ready to ſtartle. 8. Sinne in the viſible Church is not onelyonly odious in it ſelfe, but as it tends to the diſhonour of God, when it is committed by theſe who have his name called upon them, and who will needs pretend they are his dear people, notwithſtanding all they do; for it aggravates their ſinne, that it was done to profane my holy name, ſaith the Lord.
Verſe 8. And they lay themſelves downe upon clothes laid to pledge, by every altar, and they drinke the wine of the condemned in the houſe of their god.
The third particular ſinne laid to their charge, is, their joyning of oppreſſion with Idolatry, and ſeeking to palliate it by their corrupt worſhip; for they not onelyonly took and detained the poore mans pledge, contrary to the law, and did unjuſtly fine men and exact money of them; but when they had done ſo, they durſt goe to their Idols Temples and their Altars, to worſhip, and thought all well enough if they employed the unlawfull purchaſe in ſacrifices and feaſts before their Idols, Whence learne 1. The Lord abhorreth cruelty, even in mens proſecuting of their rights, againſt the poore; for ſo much doth the Law againſt detaining of the poore mans pledge, Exod. 22.26, 27. teach, for the violation whereof they are here challenged, they lay themſelves downe upon cloaths laid to pledge, that is, they not onelyonly detained them, but did weare and make uſe of them. 2. Idolatry in worſhip, and corrupt converſation are very neere in kin, and will agree well together; for, worſhipping of that which they accounted their God (who was not the true God, who would not be repreſented by their calves) and their many Altars, doe ſuit well with detaining of pledges, and condemning of men unjuſtly. Which ſhould warne the followers of the true Religion, that they doe not put a blot upon it by ſuch courſes. 3. As Idolatry is a very licentious way, for they lie downe there, (as was the cuſtome at Feaſts, Ezek. 23.41.) and drink wine, and are ſtill at Feaſts in their Idol ſervice; So ill purchaſe is ordinarily ill ſpent, and employed in Idolatry, and Luxury, or the like; for ſo did they with their pledges and fines. 4. It is an high degree of impiery, when men dare avow ſinne before, and in worſhipping of that which they ſuppoſe to be a deity; for it was their great preſumption that they lay themſelves downe upon cloaths laid to pledge, by every Altar, and they drink the wine of the condemned in the houſe of their God, ſee Matth. 5.23, 24. 5. It is alſo yet higher preſumption, when men doe think that outward ſhewes or performances of Religion (whether it be true or falſe) are ſufficient to expiate, or cover their groſſe oppreſſions or iniquities; for in this alſo they ſinned, that they thought all well enough, if they came and made offerings to their Idols of their unlawful purchaſe; Which was a great errour, had the way of Religion been even pure and and according to the rule, as it was not; ſee Jer. 7.8, 9, 10, 11.
Verſe 9. Yet deſtroyed I the Amorite before them, whoſe height was like the height of the Cedars, and he was ſtrong as the Oaks; yet I deſtroyed his fruit from above, and his roots from beneath.
10. Alſo I brought you up from the land of Egypt, and led you fourty years through the wilderneſſe, to poſseſſe the land of the Amorites.
The fourth particular ſinne charged upon them (and which is an aggravation of their other iniquities) is their ingratitude in thus ſinning againſt God, who had heaped upon them mercies, both temporal, v. 9, 10. and ſpiritual, v. 11. The temporal mercies conferred upon them were, 1. The deſtroying and cutting off of the Amorites both root and branch before them, that ſo he might give them their land and riches: And that the Lord did this notwithſtanding that the Amorites were Gyants, and ſtronger then Iſrael, v. 9. 2. That before this the Lord did deliver them from Egypt, and preſerve and keep them in the wilderneſſe, till he brought them to the poſſeſſion of that Land, v. 10. From v. 9. Learn 1. Ingratitude is the great ſinne and aggravation of all the other ſinnes of the viſible Church, when mercies will not doe at them, either to prevent ſinne, or make their heart melt for it when it is committed; for this is the aggravation of all their ſinne, that notwithſtanding this their carriage, yet I deſtroyed the Amerite before them, &c. ſaith the Lord. 2. As the Lord is able to overcome the greateſt and ſtrongeſt of Nations, and will quite root them out, if they ſtand in the way of his peoples merciemercy; ſo deliverance from potent and mighty enemies is an obliging mercy; and the greater difficulties there be in bringing about deliverance, the more of Gods power and love, and the more obligation to duty ſhould be read in it when it comes; for albeit the Amorites height was like the height of the Cedars, and he was ſtrong as the Oakes, and ſo were ſtronger then Iſrael, yet I (ſaith the Lord) deſtroyed his fruit from above, and his roots from beneath; or, did quite extirpate them out of that Land, as a tree that is taken away root and branch: And therefore Iſraels ſinne was the greater, who received ſo notable proofe of love, and yet ſinned againſt God. 3. The Lords ſore ſtroakes on wicked enemies becauſe of ſinne, and for the Churches good, ſhould be laid to heart, to ſtirre her up to duty who is more kindly dealt with; for, ſo much alſo may be gathered from this challenge and aggravation of their ſinne, that ſince the Lord had made the Land to ſpew out theſe Nations root and branch for ſinne, it was abominable in Iſrael, who were put in their room, to grow as ill or worſe. From v. 10. Learn 1. Albeit wee be ready to forget greateſt mercies, and to deſpiſe them when they are paſt, yet they ſhould never be forgotten, but kept in remembrance, to binde us to our duty: And when we grow negligent herein, God will not forget to inculcate them, to aggravate our ſinne; for albeit this his kindneſs in redeeming them from Egypt was forgotten, and out of date in their account; yet God mentions it on all occaſions, as a mercy which did yet oblige them, and which would not faile to make up their dittay when they ſinned; Alſo I brought you up from the land of Egypt. 2. Albeit the Lords people in their diſtreſſes may be ready to ſay, wherein haſt thou loved us? yet even a wilderneſſe-condition may have much obliging merciemercy in it, and mercies which it is great ingratitude to ſleight, and not to walk anſwerably; for it commeth in alſo as an aggravation of their ſinne, I led you fourty yeares through the wilderneſſe. His protection, proviſion, and ſuffering of their manners there, were mercies not onelyonly to ſweeten the hardſhips of that lot, but to oblige them to God throughout all their generations. 3. Whatever may be the Churches thoughts of a preſent afflicted condition, yet the iſſue of the worſt of her lots will be full of obliging mercies; for ſo is here imported, that their wandering in the wilderneſs had a good iſſue, to poſſeſſe the land of the Amorites. And theſe onelyonly are named of all the Nations of Canaan, becauſe they were moſt potent, as v. 9.
Verſe 11. And I raiſed up of your ſons for Prophets, and of your young men for Nazarites, Is it not even thus, O ye children of Iſrael, ſaith the Lord?
12. But yee gave the Nazarites wine to drink, and commanded the Prophets, ſaying, Propheſie not.
In proſecuting of this challenge and aggravation of their ſinne, the Lord ſubjoynes ſome ſpiritual mercies conferred upon them alſo. And namely, that he ſent them Prophets, and that of their owne children and people; And did raiſe up Nazarites, who by their ſtrict way of living (according to the Law, Num. 6. were patternes of that purity in moral duties which God required of the people. And it may be alſo that by theſe are underſtood the ſons of the Prophets, who in their youth were bred under more ſtrict diſcipline for that holy calling. Upon all this the Lord inferreth, that ſince theſe inſtances of his mercy were ſo clear as their conſciences could not deny the truth of them, v. 11. they did injuſtly aggregage iniquities formerly laid to their charge; And particularly theſe ſpiritual favours ſhewed unto them, did render their carriage odious, in that they not onelyonly made not right uſe of them, but made the Nazarites contradict their profeſſion, and break their vow, by giving them wine to drink, contrary to the Law, Num. 6.2, 3. and did prohibite the Prophets to reprove their ſinnes freely, or did trouble them if they did it. From v. 11. Learn 1. Whatever outward favours are conferred upon a people; yet ſpirituall benefits ought to be looked on as chiefe mercies, and ſpecially obliging; Therefore doth the Lord adde theſe to the former, as compleating the mercy of their outward deliverance, and adding much to the ſinne of their ingratitude. 2. Whatever be a corrupt peoples eſtimation of faithfull Miniſters, ſent to reveale the word of God unto them; yet the Lords ſending of them is a ſpeciall mercy; for it is one witneſs for him, pleading againſt their ingratitude, that he raiſed up Prophets among them. See Iſa. 30.20. Jer. 3.14, 15. 3. It ſhould not occaſion a peoples contempt of Miniſters, that they are men like themſelves, and choſen from among themſelves; but it ſhould rather oblige a whole Land to God, that he raiſeth up faithfull and eminent inſtruments of them; for he rehearſeth it as a mercy ſhewed unto them, I raiſed up of your ſons for Prophets. 4. It is a mercy which ſhould oblige a land, when they have not onelyonly ſchooles of Prophets, and hopes of a ſucceeding miniſtery, by young men their ſeparating themſelves from worldly delights and incombarances, that they may fit themſelves for that calling; But when there is purity and holineſſe among them, and ſome eminent paterns of it to ſtir up others; for, ſo much is imported in this, I raiſed up of your young men for Nazarites. 5. Albeit that wicked men take no great notice of Gods mercies toward them, yea and often times do quarrel and miſtake them; yet their conſciences will plead for God, that his mercies are reall and true mercies, and that he doth them good indeed, and doth not onelyonly ſay ſo; for, is it not even thus, (to wit, that I have done to you as I ſay) O ye children of Iſrael, ſaith the Lord? From v. 12. learn 1. Not onelyonly temporal, but even ſpiritual favours of ordinances and encouragements to piety, will not worke upon a naughty people; But the more kindely they are dealt with, they will bewray their perverſity the more; as this carriage of the Iſraelites doth teach. 2. It is a horrid ſin and hainous abuſe of Gods kindneſſe, when men will not onelyonly not be holy themſelves, but do hate and oppoſe and cruſh it in others, that they may not obey the Law of God more then themſelves; for, ſuch is this challenge againſt them here; But ye gave the Nazarites wine to drink. 3. It is alſo an abuſe of great kindeneſſe, and a ſinning againſt mens own mercies, when they will oppoſe, and hinder or moleſt the meſſengers of God, in the free diſcharge of their truſt toward them; for this was alſo the ingrate carriage of Iſrael; and commanded the Prophets ſaying, prophecy not, whereof this ſame Prophet had experience, chap. 7.12, 13.
Verſe 13. Behold I am preſſed under you, as a cart is preſsed that is full of ſheaves.
This v. as it is by ſome tranſlated, is a part of the ſentence or threatning, ſhewing that God would preſſe their Place or Land, and fill it with heaps of judgements and enemies, as a Cart is preſſed and filled with ſheaves in harveſt. But as it is here tranſlated, it is a general concluſion introductory to the ſentence; wherein the Lord declareth, that the multitude and variety of theſe their ſins did ſo provoke his juſtice and patience, that he might juſtly complain of them as inſupportable and intolerable, as a Cart groans under burdens: and therefore he would puniſh, as is declared in the following verſes. Doct. 1. It is the way of ſecure ſinners, to lay over the weight of all their ſins on God and on his mercy, as if he were but a Cart to lie under the burden of them all, that ſo they may ſleep the ſounder and ſin the faſter; for, ſo much doth this ſimilitude teach. 2. The Lord, even toward ſecure ſinners, will take on this burden ſo far, as to ſuffer their manners long, before he caſt it off; albeit he be provoked by every ſin, and doth not allow their preſumptuous caſting off their iniquities upon him; yet he doth not complain nor ſtrike, till he be preſſed as a Cart that is full of ſheaves. 3. Gods patience and long ſuffering will at laſt weary to endure the provocations of ſinners, as becoming inſupportable; for, ſaith he, I am preſſed under you &c. ſee Iſa. 1.24. Ezek. 5.13. and 6.9. 4. When the cup of mens iniquities is full, and God is about to forbeare them no longer, yet they may be ſo ſtupide as to need up-ſtirring to conſider it; for, Behold ſaith he, I am preſſed &c.
Verſe 14. Therefore the flight ſhall periſh from the ſwift, and the ſtrong ſhall not ſtrengthen his force, neither ſhall the mighty deliver himſelf:
15. Neither ſhall he ſtand that handleth the bowe, and he that is ſwift of foot, ſhall not deliver himſelf, neither ſhall he that rideth the horſe deliver himſelf.
16. And he that is couragious among the mighty ſhall flee away naked in that day, ſaith the Lord.
The particular ſentence for theſe ſins, to be inflicted by God thus wearied to wait upon them, is, that inevitable judgements ſhould befall them, wherein no means ſhould availe them; Neither ſpeed of foot nor horſe (as it is v. 15.) ſhould deliver them, nor ſtrength of body or courage of minde (as the two words v. 14. may be diſtinguiſhed) nor proviſion of armour, and skill to uſe it for offence at diſtance, make them dare to ſtand and face their enemies; But even the ſtouteſt ſhall think it fares well with him, if he eſcape with his life, when he hath caſt away his apparrel. Whence learn 1. When Gods patience is come to a period, it will appeare in ſad judgements, and in his caſting off that burden which he hath born ſo long; for, Therefore (becauſe I am preſſed &c. v. 13.) the flight ſhall periſh &c. 2. When God lets out judgements upon a Nation, they will certainly reach all who are aimed at by them; for, though ſome get away, v. 16. yet all that he hath a minde to cut off, be they ſwift or ſtrong, will be reached. 3. As all outward accommodations and advantages are in themſelves empty, and can availe nothing without a providence of God, Eccl. 9.11. nor are they to be gloried in, Jer. 9.23, 24. ſo when God is angry, all probable means that have availed at other times, will prove vain, either for reſiſting the judgement, or eſcaping from it; for, ſo are we here taught, that ſwiftneſſe of men and horſes, ſtrength or courage will do no good. 4. Such as do oppreſſe others, and do not ſpare the very garments of the poor, ſo they may inrich themſelves, are juſtly invironed with theſe ſtraits, that it ſhall be a deliverance to them to get their life for a prey, though they have not ſo much left them as to cover their nakedneſſe; for, theſe cruel exactors, who pilled the poor, v. 8. get now this doome, he that is couragious among the mighty, ſhall flee away naked in that day, ſaith the Lord.