Exposition of the 12 Small Prophets, Amos · Chapter 3
CHAP. III.
THe Doctrine of this chapter, ſeemeth to have been preached in a time wherein the proſperity of Iſrael under Jeroboam made them deſpiſe and reject all hard meſſages. And therefore in the firſt part of the chapter the Lord by his Prophet, having called them to hear his proceſſe and ſentence againſt them, v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings; Shewing, that intereſt in him, and his former kindeneſſe toward them, would rather haſten then hold off the ſtroaks deſerved by them, v. 2. that ſin would ſeparate them from him, whom they pretended to enjoy, and be familiar with, v. 3. that threatnings were not vain nor without cauſe, v. 4. that afflictions came not by chance, nor would they be rid of them or of threatnings for ſin, till they had done their work, v. 5. (and therefore it was their ſtupidity not to be alarmed with threatnings, and not to ſee God in troubles, v. 6.) and that when he warned them by his meſſengers, v. 7. it became them to fear and not to quarrel his ſervants who carried their Maſters minde, v. 8. In the ſecond part of the chapter, he goeth on to the proceſſe, calling the Nations to judge of their wickedneſſe, and of the juſtice of his judgements, and accuſing them for oppreſſion and diſorders, v. 9. and that they did voluntarily blind themſelves through cuſtome in ſin, and heaped up wealth by oppreſſion, v. 10. for which he threatens that he will invirone them with enemies on all hands, who ſhould break their power and ſpoile their houſes, v. 11. that a very few ſhall eſcape theſe judgements, v. 12. that he will alſo puniſh them for their idolatrous worſhip, wherein they confided, and will cauſe break and deface their Altars, v. 13.14. and that he will puniſh their rich and great ones, by deſtroying their ſtately Palaces, v. 15.
Verſe 1. HEar this word that the Lord hath ſpoken againſt you, O children of Iſrael, againſt the whole family which I brought up from the land of Egypt, ſaying.
In this verſe they are cited to heare this meſſage of challenges and threatnings, which God had ſent by this prophet unto them; wherein he obviates their exception at the Prophets baſeneſſe, by ſhewing that it is his word; and their truſting in their own priviledges, by ſhewing that this ſhould not exempt them, as is at lengeth deduced in the following purpoſe. Doct. 1. When the Lord condeſcends to chooſe a people to himſelfe, it is his way to prevent them in their low condition, by his goodneſſe, and to purchaſe a dominion over them and engage them to be his, by many mercies ſhewed unto them; for, ſuch was his dealing with Iſrael; he brought them up from the land of Egypt, where they were in bondage, and upon this he grounds his plea and chalenge. 2. A delivered and dignified people do ofttimes ſo carry themſelves, as God hath much to ſay againſt them; for, there is this word which the Lord hath ſpoken againſt you, O children of Iſrael. 3. Such as God hath done good unto, are bound not to ſlight his word; but to heare and ponder what he hath to ſay, though it were even againſt them; conſidering what miſery it portends (if not prevented) to have the word againſt them, and how little it will availe them not to hearken to it; and conſidering what their obligations to God are, and that he can reach them otherwiſe who will not heare the word; Therefore, ſaith he, heare this word &c. 4. It is the duty of theſe who would have the word effectual on their hearts, not to fixe their eye upon the baſeneſſe of the inſtruments who carry it, but on God who putteth theſe meſſages in their mouths; Therefore, are they led from looking to this herdman, and to hear this word that the Lord hath ſpoken. 5. All a peoples reall priviledges, and what they pleaſe to arrogate to themſelves beſide, will not availe them before God, when they provoke him, nor will they be a ſhelter to protect them in their ſlighting of the word; for, ſaith he, hear this word—againſt the whole family which I have brought up &c. Albeit Iſrael, to whom the Prophet is ſent, were not this whole Family, yet they were the greateſt part; and they thought little of Judah in compariſon of themſelves, accounting that (as they were the moſt in number, ſo,) they were the Lords chief people, to whom the adoption and promiſes did belong. And the Lord declares, that granting all that were true (as it was not) yea and though Judah were joyned with them (and ſo the ſentence ſhould import a rejection not onelyonly of a part, but of all that people;) yet all that could not availe to excuſe their ſin, or keep in this ſad ſentence.
Verſe 2. You onelyonly have I knowne of all the Families of the earth: therefore I will puniſh you for all your iniquities.
Followeth the Lords expreſs obviating and refuting of all their exceptions againſt what the Prophet had in commiſſion againſt them. And firſt, whereas they might alledge, that they onelyonly, of all the Nations, were Gods peculiar and choſen peopl…, and therefore could not be rejected nor ruined, unleſs God would reſolve to want a people: The Lord (in anſwer to this) declareth, that ſo much the more as they were his people, he would not ſpare them, ſince they walked not anſwerably. Whence learn. 1. The Lords faithfull ſervants muſt reſolve not onelyonly to have much humbling toyle and exerciſe in ſeeking to know Gods minde, and in carrying it unto his people; but alſo to be exerciſed with caſting down of many ſtrong holds and imaginations, which ſinners raiſe up in their hearts, to ruine themſelves by obſtructing the ſucceſſe of the word; for ſo much doth this paines taken to refute their exceptions and deluſions, teach. See 2 Cor. 10.4, 9, 2. It is the Lords prerogative to make choyce of what Nation he will to be a peculiar people unto himſelfe, and they are highly honoured whom he ſo chuſeth above others, be their other lots what they will; for, ſaith he, you onelyonly have I knowne (that is, choſen and taken ſpecial notice of) of all the Families of the earth; Whereby is not intimate any injury done to other Nations, but it intimates his abſolute ſoveraignty to chooſe whom he will, being debtor to none, and his great mercy to them who are thus reſpected. See Acts 14.16. Pſal. 147.19, 20. 3. Such as doe enjoy ſpecial priviledges, and doe not make right uſe of them, will ſoone come to a great height of iniquity, both for nature and number; for they are guilty of iniquities, and there is an all of them, all your iniquities. 4. When Gods peculiar people do make defection and goe wrong, their priviledges turne a great ſnare unto them, filling them with conceeit of their own excellency, notwithſtanding their ſinne and guilt, and hiding from them the odiouſneſs of their ſinne, and the greatneſſe of their danger thereby; for, here Gods knowing of them is an exception to be removed and refuted. 5. Whatever may be the dreames of ſecure ſinners, yet they will finde that their priviledges doe aggravate their ſinne, and doe draw on more certaine and ſevere ſtroaks upon them; for, ſaith he, You only have I known, &c. therefore I will puniſh you for all your iniquities. Which is not ſo to be underſtood as if he would altogether ſpare others when they ſinne, but that however he may wink at the ſinne of others, yet he will more certainly and ſeverely puniſh them then any other. For 1. Their ſin is more groſſe then the ſinne of any others, and there muſt be more of malice and wickedneſs in it, conſidering the many meanes they enjoy. 2. There is much ingratitude in their ſinne, which renders it the more odious and intolerable. 3. Whereas God is therefore kinde unto a people, that he may be glorified in their holineſs and obedience, it cannot but grievouſly provoke him, when they walk the quite contrary way. …4. It concerns God to vindicate his owne glory and holineſs by puniſhing them when they ſinne, leſt he ſhould ſeem (by forbearance) to approve of their ſinne, who are ſo neere unto him by priviledges. 5. Becauſe they are his people, therefore he will reclame and not want them, whereas he may let others walk in their own wayes.
Verſe 3. Can two walke together, except they be agreed?
Secondly, whereas they might alledge that God was preſent and familiarly converſant with them, by many ſignes of his preſence, and that God could not be ſeparate from his people: The Lord declareth that common ſenſe might teach them, that as two perſons not being reconciled, or not going to the ſame place, cannot long walk in one way and familiarly together: Even ſo while they provoked him, by leaving his wayes that lead to happineſs, and walking in wayes diſpleaſing to him, they could not expect that he would walk or be familiar with them. Whence learn, 1. Men are naturally dull and ſlow in taking up ſpiritual things; So much do the ſimilitudes made uſe of in this and the following verſes, to inculcate ſpiritual things, teach. 2. Whatever be our dulneſſe and ſtupidity, or our conceit of our ſelves; yet our own conſciences, when they are put to it, will plead againſt our principles and way, when we think to ſinne againſt God, and yet to doe well enough for all that; So much are we taught by all the queſtions in this debate, wherein the matter is put to their conſciences, however for preſent they pleaſed themſelves. 3. The root of our happineſs conſiſts in agreement with God, by being reconciled with him through the blood of Chriſt, and by minding the ſame end with him, to wit, to glorifie him and be glorified with him; for, here the ground of Gods walking with men, and of their enjoying the fruits of his familiar preſence, is in their being agreed, at peace together, and agreed upon the ſame end of their walk. 4. Such as are thus indeed agreed with God, muſt reſolve to walk with God, and may expect that God will walk with them; for it is imported here that two will walk together, when they are agreed. By walking together, as it is a duty on mans part, I underſtand, 1. That men when they are reconciled with God, muſt yet reckon that they are but upon the way to their journeyes end, and to reap the fruits of friendſhip with God. 2. That they muſt ſet themſelves to be at paines, and to walk, that they may attaine this end. 3. That they muſt walk in cloſe and familiar communion with God, and longing to enjoy him, both for keeping up the friendſhip, and for influence and furniture for their duty, and his preſence to ſweeten their lots. And by walking together, as it is a gracious promiſe on Gods part, I underſtand, that unto ſuch as are at peace with him, and depend on him in going about their duty, he will manifeſt his familiar preſence and favour by many proofes of his love, that he will furniſh them for duty, and be with them in all their difficulties: And that they are bound to beleeve it is ſo, albeit they doe not ſenſibly finde it. Doct. 5. Such as pretend that they enjoy God, and his preſence and favour, and yet doe not make ſure that they are reconciled unto him, nor doe walk in his way, will upon ſerious enquiry finde themſelves diſappointed; and they doe provoke God to remove from them any viſible evidence of his preſence; for, ſaith he, Can two walk together, except they be agreed? that is, your conſciences will tell you the one cannot be without the other; and what outward ſignes of my preſence ye think ye have, they cannot be continued with you, ſince ye do not improve them to your own true advantage.
Verſe 4. Will a lion roar in the forreſt, when he hath no prey? will a young lion cry out of his den if he hath taken nothing?
Thirdly, whereas they were ready enough to deſpiſe all threatnings as vain, and nothing elſe but the ordinary tone of Prophets, who behoved ſtill to quarrel and threaten, and yet they proſpered well enough under Jeroboam their King: the Lord declares, that as a lion or young lion will not roar except he have a prey, or ſee one which he is preſently to leap upon and take; ſo the Lord doth not threaten but where there is juſt cauſe, and where judgement is to follow. Whence learne, 1. It is no new thing to ſee a people ſo plagued, as they ſtand not to contemn and deſpiſe the threatnings of God; for, ſo is here imported. Such as are forborne by God, or do enjoy preſent proſperity, they are emboldned thereby to neglect what God ſaith; but it is the hight of obſtinacie, when men are feeling the truth of the word in ſad afflictions, and yet do deſpiſe it, in what it threatens for the future. 2. However the Lord be abſolute and ſoveraigne, and may yet forbeare, yea and cure even them who prove themſelves otherwiſe incorrigible under threatnings or judgements, Iſa. 57.17, 18; Yet in his ordinary procedure, his threatnings do portend a ſtorme, and that judgements are comming, and will come, except they be prevented by repentance; for, the lions r…aring intimates that he hath a prey, or is to fall upon it. 3. God revealing his diſpleaſure by threatnings, is very dreadfull, and will prove ſo, if ſinners provoke him to execute what he threatens; therefore is he compared to a lion, whoſe roaring is dreafull, and that ſo much the more, as when he roareth, he is about to teare the prey.
Verſe 5. Can a bird fall in a ſnare upon the earth where no gin is for him? ſhall one take up a ſnare from the earth, and have taken nothing at all?
Fourthly, whereas they might alleadge, that albeit afflictions had come, or ſhould come upon them, yet what needed they keep ſuch a buſineſſe about them, ſince nothing was more ordinary then to ſee ſuch revolutions, that all Kingdomes and Nations, as well as they, had their own times of affliction, and after a time their caſe alters again, and they recover? The Lord (to obviate this) declares, 1. That as a bird is not taken on the earth without a ſnare; ſo afflictions upon perſons or nations do not come by chance, nor without his ſpeciall providence. 2. That as a fowler doth not willingly nor uſually (though ſometime he may for want of power to proſecute his purpoſe, and ſo the ſimilitude is not to be ſtrained) take up his net before he catch his prey; ſo neither could Prophets ceaſe to threaten, till either they were taken therewith, and brought as true penitents to Gods mercy, or were given up to juſtice: Nor would rods be removed, till either they were amended or deſtroyed by them. Doct. 1. Such as do contemn and make ill uſe of the threatnings of the word, will readily alſo contemn and harden themſelves under ſad plagues; for, ſo much doth the connexion of this with the former verſe teach; and ſuch as make but ill uſe of rods, would look upon that as the fruit of deſpiſing the word; and till that be firſt mourned for, the other will not be gotten amended. 2. One great diſtemper, and cauſe of mens hardning themſelves under afflictions, is, their unwillingneſſe to ſee an hand of God in them, which would invite and ſtir them up to repent and turn to him, as the onelyonly remedy of their grievances; for, this is the diſtemper here refuted: and we finde it very eminently in the Philiſtines, notwithſtanding all their convictions, 1. Sam. 6.9. 3. Whatever be the ſhifts of mens hearts, yet it is a clear truth which men are bound to believe and make uſe of, that their afflictions come by the providence of God, that it is his forbearance which keeps them from that gin, and his hand that intraps them; for, in this he appeales to themſelves, and preſſeth this truth upon them: Can a bird fall into a ſnare upon the earth, where no gin is for him? The ſtudy of this truth is very neceſſary, partly, that men may dreame of no iſſue ſo long as they neglect to turn to God; partly, that they may tremble and be affected that they have to do with ſuch a party, whoſe anger is dreadful, and in whoſe favour is their life; partly, that they may be patient toward Inſtruments of their trouble, when they ſee God imploying them; and partly alſo, that being reconciled with God, they may be comforted, that his hand and providence is ſupreme in meaſuring out their trouble, who numbers the very hairs of their heads, Math. 10.30. 4. It is a judgement on wicked men, that plagues ſent upon them are as ſnares and gins to them; for, ſo are they here expreſſed in this ſimilitude; not onelyonly becauſe their own ſins prove a net to catch them in and deliver them to juſtice; or becauſe many times ſnares are their greateſt plagues, when outward favours harden them in ſin; But 1. becauſe their afflictions do ſurprize them inexpectedly, and they are ſtill taken aſleep, notwithſtanding all the warnings they get, Luke 21.24, 45. 2. Becauſe their afflictions are plagued to them, and by their carriage under them they draw ſtill on more afflictions, as a bird taken in a ſnare, doth but intangle it ſelfe the more that it indeavours to eſcape. Doct. 5. Whatever be the Lords ſoveraignty in grace, to change his diſpenſations toward his people when he pleaſeth; yet ſuch as are ill pleaſed with rough meſſages or judgements, may blame themſelves for their continuance, ſince they are ſent upon an errand, and we muſt do what they are ſent to worke before they be removed: for, ſhall one take up a ſnare from the earth, and have taken nothing at all?
Verſe 6. Shall a trumpet be blown in the city, and the people not be afraid? ſhall there be evil in a city, and the Lord hath not done it?
In this v. the Prophet repeats, and confirmes and inculcares what hath been ſaid concerning threatning and afflictions, that ſo he may ſtir them up, and let them ſee their ſtupidity; and 1. As for threatnings, he declareth that they in any of their Cities, would preſently feare ſome danger, and gather together for preventing it, if the watchman ſounded the trumpet at an extraordinary time, and gave them the alarme; And why then would they not be ſenſible, when God by him threatned them with his wrath, and that the enemy ſhould come againſt them? 2. As for the evils that had come, or were to come upon them in any of their Cities, he declareth that they could not deny but they were of God, and therefore why did they ſleep ſo ſecurely? Whence learn, 1. Alarmes and threatnings from the word, are as terrible as any thing can be, and would be thought ſo if they we well conſidered upon; therefore are they compared to a trumpet blown in the city, giving the alarme of an enemies approach. 2. Mens own conſciences may convince them of dreadful ſtupidity, if they feare not when they are threatned; and their ſenſe of common and viſible dangers will plead againſt them, and tell them that they feare God leſſe then any thing; for, ſaith he, ſhall a trumpet be blown in the city, and the people not be afraid? where he brings in their feares in ſuch dangers, as witneſſing againſt their ſtupidity, when they are threatned, and puts the matter to their conſciences, if they could excuſe them in this. 3. It would help much to make threatnings effectual, if men would look over theſe who carry them, to God who ſendeth them, and to what they portend; for, ſo much alſo doth this ſimilitude teach: A watchman in himſelfe is not terrible, nor wiſheth ill unto the City, nor is the ſound of his trumpet in it ſelfe dreadfull, but as it warneth of the approach of a furious enemy; and ſo is it here. 4. Threatnings do not prove falſe alarmes, but are ſeconded with plagues on theſe who make no uſe of them; and it is very rare to ſee it otherwiſe, but they who debord ſo far as to need threatnings, do alſo provoke God to ſmite; for, the one doth follow on the other here, and Iſrael taſted of both, having before this been viſited with many rods, chap. 4.6. &c. to prevent the finall ſentence, all which they had alſo abuſed. 5. Albeit afflictions for ſin be the holy works of an holy God, and acts of juſtice, and ſo good; and albeit they do worke for good to the Lords penitent people, Pſal. 119.67.71. yet as they are evil in themſelves, ſo they are and will prove an evil to the wicked and impenitent; as here they are called, evil in the City, or in any of their Cities. For they are ſent to be bitter and croſſe to men who walk contrary to God, and to thwart their corruptions and rob them of their enjoyments; They ſhould alſo diſcover the evil and bitterneſſe of mens departing from God, Jer. 2.19. (and where they have not this effect, it will not avail that men finde them evil unto them) Yea they will prove evil to make men worſe and more wicked then they found them. 6. As the not ſeeing of Gods hand in trouble, and that we have to do with him, is a chief cauſe of our miſcarriage under it; ſo this is an evil not ſoon remedied, and a leſſon not eaſily learned; Therefore, after what is ſaid, v. 5. it muſt be again inculcate, ſhall there be evil in the city, and the Lord hath not done it? 7. Whatever be mens ſtupidity, and wilfull blindneſſe; yet the Lord hath a witneſſe in every mans boſome, who doth not utterly renounce a deity, that he is the author of afflictions; Therefore doth he poſe their conſciences, to ſee if they could ſhift this, ſhall there be evil, and the Lord hath not done it? 8. Let men be never ſo unwilling, yet it is their duty never to give over, till they have ſeen God in their afflictions; Therefore doth the Lord ſo preſſe it upon them, as a needful leſſon. For (beſide what is marked of our own advantage and duty, on v. 5.) it is our glorifying of God, to acknowledge his providence, and that not onelyonly in general, but as it ſhines in particular actions; and in particular, to look upon afflictions for ſin, as beſeeming an holy and juſt God; and this would help us to our duty under them.
Verſe 7. Surely the Lord God will do nothing, but he revealeth his ſecret unto his ſervants the Prophets.
8. The lion hath roared, Who will not fear? the Lord God hath ſpoken, Who can but propheſie?
Laſtly, whereas they might except, that if judgements were to come upon them from God, yet why would they trouble them continually with the noiſe thereof before they came? They could not but look on Prophets as the authors of their diſquiet, and delighters in their ruine ſince they would never let them alone: and in particular, they would little regard him, who was a baſe man, and one of Judah who bare them at little good will: The Prophet in the Lords name declareth (in anſwer to this) that they were rather bound to ſee and acknowledge Gods long-ſuffering and mercy, who would forwarne them of their danger before it came, and for that end imployed his meſſengers, and him in particular, v. 7. And therefore it was but folly and madneſſe in them not to tremble, when God by him did teſtifie his anger like a roaring lion; or to let out all their ſpleen againſt him, who could not but deliver what he had in Commiſſion, v. 8. For the underſtanding of that general aſſertion, v. 7. conſider, 1. God is not bound at all to obſerve this method, but may execute what he pleaſeth, though he have neither reveaved it to men nor angels: onelyonly it pleaſeth him out of his gracious condeſcendence, ordinarly to follow this method. 2. This is not to be extended to all perſons, nor yet to all things, as if he did nothing in mercy, juſtice, or ſoveraignty in all the world, but he did communicate it with his ſervants firſt; But the meaning is, that in inflicting judgements on the Church, he uſually takes this courſe, firſt to advertiſe them by his meſſengers. 3. Albeit this relates eſpecially to the time wherein the Church had extraordinay Prophets; yet this holds ſtill true that the deſert of all ſin is held out in the written word, and declared unto people by their faithful paſtours from the word: ſo that the Church may ſee and know what ſhe is to expect, as well as when ſhe had extraordinary meſſengers. Doct. 1. As divine Doctrine is a myſtery above the reach of reaſon, and to be known onelyonly by revelation; ſo in particular, however the Lords wrath be very clearely deſerved by ſinners, yet it is ofttimes a ſecret to them, and not diſcerned till it be inculcate upon them, or till they feel it: Therefore is it called his ſecret here. 2. The way to know Gods minde concerning men, is by the miniſtery of his ſervants, either extraordinary, or ordinary, ſpeaking according to the word; for, he revealeth his ſecret unto his ſervants the Prophets, for the Churches information. 3. Such as would get the minde of God to carry to his people, would become his ſervants, not onelyonly by taking up that office upon his call, and attending on him in it; but alſo by being in their whole courſe, devoted to him, that ſo he may bleſſe them in that particular function; for they are his ſervants. 4. It is the Churches great mercy, whereof ſhe ſhould make eſpeciall uſe, that God doth warn her of her danger before ſhe fall into it; for, it is held out as their advantage, that ſurely the Lord God will do nothing, but he revealeth his ſecret unto his ſervants the Prophets. 5. A people may miſtake and quarrel many diſpenſations of God towards them, which yet do ſpeak his great kindneſſe to them, if it were well conſidered; for, they quarrelled all this freedom, which yet flowed from Gods mercy and long-ſuffering toward them. 6. The word of God is the ſure rule, whereby men may know their duty, and what will be the profit or danger of any courſe they follow; And albeit diſpenſations may ſeem for a time to go otherwiſe then according to the words verdict; yet at laſt, all things will certainly and viſibly be according to what the word ſayth; for, ſo much doth this hold out in general, that it is from the word, whoever carry it, that men may know what God thinks of their way: and ſuch as cleave to the word in duty, may expect that Gods dealing will in due time be according as they are warranted from the word to expect. 7. It is needful work, to ſtir up our own hearts again and again, to ſee God in threatnings, and to read his dreadfulneſſe therein; that ſo we may be aſhamed of our own ſtupidity, that will not fear his anger, albeit it have not burſt forth in execution: Therefore, is it again inculcate, The lion hath roared; who will not feare? 8. There is ſmall cauſe to be offended at miniſters freedome in publiſhing their Commiſſion; conſidering that it is an evidence of their zeal, to be imitate by all, rather then quarrelled; and that they ſtand ſtrictly engaged to be faithful, upon their greateſt perill: for, whereas they could not indure this Prophets freedome, he excuſeth himſelfe with this, that the Lord God hath ſpoken, (by giving Commiſſion) who can but propheſie? Whereby we are not onelyonly to underſtand a ſtrong impulſe upon their hearts, with the Commiſſion (though Prophets had that, Jer. 20.9. and conſcience, and love and zeal for God, will ſet all on edge to plead for God, who have his Comiſſion) but that his calling laid a neceſſity on him, were he never ſo unwilling, as, Cor. 9.17. And that he was in great hazard, having his own ſoul at the ſtake, if he were not faithful, as Ezek. 33.6. And therefore he behoved to preach, however they quarrelled or contemned him.
Verſe 9. Publiſh in the palaces at Aſhdod and in the palaces in the land of Egypt, and ſay, Aſsemble your ſelves upon the mountains of Samaria: and behold the great tumults in the midſt thereof, and the oppreſſed in the midſt thereof.
10. For they know not to doe right, ſaith the Lord, who ſtore up violence and robbery in their palaces.
Theſe exceptions being thus removed and refuted, the Lord by the Prophet goeth on to the proceſſe, to accuſe and ſentence them. And for this end forraign Nations about (ſuch as Egyptians and Philiſtines) are called to come and bear witneſſe againſt their ſinne, and to juſtifie the Lord in the judgements that were to come upon them. The ſinnes for which they are accuſed, are horrid tumults and oppreſſion, v. 9. Wherein they bewrayed much obſtinacy and voluntarily contracted blindneſſe through cuſtome in ſinne, and great inſatiableneſſe, in that they heaped up goods taken by oppreſſion, in their houſes. v. 10. He names the Mountains of Samaria, though it appeareth there was but one hill on which the City was built, 1 Kings 16.24. either becauſe he underſtands the whole hilly Country that depended on that City; or rather (ſince he ſeems to ſpeak chiefly to the ills done in that City) becauſe that hill had ſeveral riſings in it: And ſo he intimates, that in every corner of the City, theſe iniquities were to be found. Doct. 1. Whatever be the vain-gloriation of a ſinful and corrupt Church; yet their courſe is oft-times worſe then the way of very heathens, and ſuch as they would condemn; for, albeit Iſrael deſpiſed all other Nations, and theſe among and above the reſt, yet they are called to aſſemble and behold their great wickedneſſe, which they would abhor. In which we may conſider 1. Albeit Iſrael would not hear nor could bear theſe threatnings (as appeareth from the former doctrine in this Chapter) yet it is here intimated that the Nations about would ſee they were deſerved, as 1 Kings 9.8, 9. 2. How blind ſoever Pagan Nations be in matters of the firſt Table, and of Religion (though even in that, their cleaving to what they choſe for a deity, will aggravate the inconſtancy of the Church, Jer. 2.10, 11.) yet in matters of juſtice and equity, and of the ſecond Table, (which are here ſpoken of) the practice of many of them by the light of nature, may condemn them who have the clear light of the written word, Rom. 2.26, 27. And ſo alſo will the uſe they make of any means that at any time hath been offered unto them, Matth. 12.41. 3. In particular, theſe Nations of Egypt and the Philiſtines, (of whom Aſhdod was a part) were noted and infamous among the very Pagans for luxury and other vices; And yet even theſe, and they who lived in palaces among them, would condemn Iſrael; So is Judah called worſe then Sodom, Ezek. 16, 46, 47, 48. To ſhew how vile a people who have viſible intereſt in God may grow, when once they decline, even to be matter of admiration to the vileſt of Pagans; and to ſhew how odious ſin is in ſuch. Doct. 2. The Lord will alſo imbitter the cup of ſuch as provoke him, by making their enemies witneſſes of his judgements upon them; for, it is for this end alſo they are aſſembled, to be witneſſes and ſpectators of what he here threatens to afflict upon them. And the Egyptians and Philiſtines are called to in particular; partly, becauſe they had ſeen moſt of Gods glorious actings for Iſrael; therefore now he will vindicate his own holineſſe in their view, that none may think that he who had owned Iſrael, did approve their ſin. And partly, becauſe theſe Nations had been inveterate and bitter enemies to Iſrael, and therefore the Lord will add to Iſraels calamities, by letting even ſuch enemies behold that upon them, which would be ſo ſweet a ſight, unto them. See 2 Sam. 1.20. Mic. 1.10. 3. Times of licentiouſneſſe, tumults, and diſorders, are times of great provocation, both in themſelves and in their effects; for, their great ſinne which he would have remarked, is, their great tumults which were ſins in themſelves, and cauſes and occaſions of many other ſinnes. 4. Oppreſſion is one of the fruits of licentiouſneſſe and diſorder, which God is highly offended at; for, the ſame word ſignifieth both tumults and troubles or vexations, and then it clearly followeth, that there are the oppreſſed. 5. Oppreſſion is ſo much the more odious, when it is not committed in the remote corners of a land, but in the midſt of Cities, where juſtice ſhould be executed and bear ſway; for, theſe great tumults, and the oppreſſed are in the midſt thereof, to wit, of the mountain of Samaria, where the City ſtood. 6. It is an horrid aggravation of ſinne, when men do voluntarily blind themſelves, and will not acknowledge God, nor his law to be their rule, that ſo they may ſinne without a check: and when through a cuſtom and habit in ſinne, they put out all light and cannot do any thing that is right; for, both theſe are in this challenge, as an aggravation of their courſe, for (or and) they know not to do right. 7. Whatever courſe men take to ſhift the challenges of the word; yet they ſhould know that it is God with whom they have to do, who cannot erre in what he ſaith, and whoſe challenges and the effects thereof cannot be got ſhifted; therefore it is added, they know not to do right, ſaith the Lord. 8. Oppreſſion continued in, is a great evidence of a people being under many ſpiritual plagues; And particularly, that they are voluntarily blinded, and hardened through cuſtome in ſinne; Therefore is this challenge not onelyonly ſubjoyned to the former of oppreſſions and tumults, to ſhew from whence theſe evils flowed; but more expreſly it is ſaid, They know not to do right, who ſtore up violence and robbery, or goods purchaſed by that means. 9. Much gaine and heaping up of wealth by oppreſſion, will not aſſoil the oppreſſour; nor will mens great ſtate and pomp warrant them to oppreſſe, but will rather make their ſin the more heinous, conſidering how inconſiſtent in reaſon the one is with the other, that they ſhould be great men having enough, and yet be endleſſe in oppreſſion, and that their ſtately palaces ſhould be filled and defiled with ſuch ill purchaſe; for, it addes to the challenge that they ſtore up robbery and violence, and that in their palaces.
Verſe 11. Therefore thus ſaith the Lord God, An adverſarie there ſhall be even round about the land: and he ſhall bring down thy ſtrength from thee, and thy Palaces ſhall be ſpoiled.
Followeth the Lords ſentence and threatning, for theſe and other ſins mentioned in the ſentence it ſelfe. The ſentence hath four branches; whereof the firſt (in this v.) is, that the Lord will ſurround them and their land with enemies, ſo that there ſhall be no way for them to eſcape: and that neither their power, nor their wealth ſhould avail them, but the enemy ſhould bring down the one and ſpoil them of the other. This adverſarie round about the land is chiefly to be underſtood of the Aſſyrians, who it ſeemes invaded them on all quarters, and did break their power and take their wealth. Yet it may be extended alſo to ſignifie, that if any ſhould eſcape their hands and flee, they ſhould finde enemies on all quarters of the Nations about them, ready to intrap them. Doct. 1. Whatever be the condition of impenitent enemies and oppreſſors, yet God is ſufficient and able to reach them and be about with them; Therefore is this threatning againſt potent oppreſſors, begun with Thus ſaith the Lord God. 2. Men are bound to ſee more in Gods quarrel (and ofttimes another thing) then what their enemies do purſue them for; for, the Aſſyrians undertook this war, onelyonly to puniſh Hoſheas rebellion, 2 Kings 17.4. but the Lord tells them that therefore (becauſe of their oppreſſion, and their idolatry, of which afterward) an adverſarie ſhall be about the land. 3. Albeit men think they have many ſhifts againſt a day of trouble; Yet God can (and when he is provoked, will) eaſily ſurround them, ſo that they ſhall not eſcape trouble, and make them finde few friends notwithſtanding all their confederacies; for, an adverſarie there ſhall be even round about the land. 4 When God imployeth inſtruments of vengeance againſt his incorrigible people, they will not onelyonly be able to threaten them on every hand, with trouble at diſtance, but alſo to be ſucceſsful in their enterprizes againſt them; for, the adverſarie ſhall not onelyonly be round about the land, but ſhall come in upon them with ſucceſſe, to break and ſpoile them. 5. A peoples power and ſtrength, or their wealth (eſpecially being ill purchaſed) will not availe when God is angry; but as ſtrength will prove weak and be eaſily cruſhed; ſo their ill purchaſed wealth will but contribute to make Gods vengeance on them conſpicuous in taking it away; it will make their lot under want more bitter then if they had never had wealth; and it will leave the ſting of an ill conſcience behind it to imbitter their want: for, he ſhall bring down thy ſtrength from thee, or diſpoile thee of power and lay thee low, and thy Palaces (where they heaped up wealth, v. 10.) ſhall be ſpoiled.
Verſe 12. Thus ſaith the Lord, As the ſhepherd taketh out of the mouth of the lion two legs, or a piece of an ear, ſo ſhall the children of Iſrael be taken out that dwell in Samaria, in the corner of a bed, and in Damaſcus in a couch.
The ſecond branch of the ſentence is, that few ſhould eſcape in this judgement, but as a lion having taken his prey, doth eat till he be full, and then go away, and ſo the ſhepherd may recover a piece of an ear or two legs which he hath left; So there ſhould be a very few of them left, who ſhould hide themſelves in Samaria, lurking under or about beds. As for that which followeth, And in Damaſcus in a couch, whether we underſtand it of the City of Damaſcus in Syria whither many ſhould flee as to friends, and where they ſhould be ſought out (except ſuch as eſcaped by lurking in couches) after the land of Iſrael is ſubdued; or, of ſome ſtreet in Samaria, called Damaſcus, where men ſhould lurke in or under couches; or, whether we take the word appellatively, that they ſhould lurke in Samaria, in the corner of a bed, and in the feet, or corner of a couch: whichſoever, I ſay, of theſe waies we underſtand it, all comes to this, that very few ſhould eſcape who ſhould lurke and hide themſelves in holes and corners. And as for the judgement which ſo few ſhall eſcape, if we underſtand it of ſlaughter, it muſt certainly be underſtood of the inhabitants of Samaria, who it ſeems were generally cut off at the taking of the City; for otherwiſe many went into captivity; or, it may be underſtood, that of all the Nation of Iſrael very few eſcaped, but either they fell by the ſword, or were carried into captivity. Doct. 1. Gods judgements and ſuch as he employes to execute them, will be terrible and irreſiſtible, till he have done all his worke: therefore it is declared that it ſhall fare with Iſrael as with a lamb in the mouth of a lion, which no ſhepherd dare reſcue, but muſt be content to gather up what the lion leaveth, as a witneſſe that it is not loſt through his default. 2. Times of judgement upon a land will ordinarily be ſo univerſal, as very few will eſcape; but either by death or captivity, or ſome other wayes, they will drink of that cup; therefore are they who eſcape compared to two legs, or a piece of an ear. 3. Such as in a time of a calamity do eſcape death or captivity, may yet be put to many hard ſhifts in lurking, to avoid them; for, they are taken out from this danger, in the corner of a bed, and in Damaſcus in a couch, as is before explained. So that they who in theſe times get their life for a prey, ſhould not alſo ſeek great things for themſelves, Jer. 45.4, 5.
Verſe 13. Hear ye, and teſtifie in the houſe of Jacob, ſaith the Lord God, the God of hoſts:
14. That in the day that I ſhall viſit the tranſſions of Iſrael upon him, I will alſo viſit the altars of Bethel, and the horns of the altar ſhall be cut off and fall to the ground.
The third branch of the ſentence (the certainty whereof is intimate in a new Commiſſion to publiſh it, and wherein more of Gods quarrel is held forth) is, that when God comes to puniſh them for their other ſins, he will alſo take courſe with their idolatry at Bethel; and that the horns of their altar there (which they made in imitation of that in Judah, Exod. 27.2.) ſhall be broken down. It appears that this was done by the Aſſyrians, who defaced their altars and places of worſhip, becauſe their Religion did not agree with theirs, though it was idolatrous alſo. But it was Joſiah who after that, did quite demoliſh that altar, 2. Kings 23.15. Doct. 1. Such as are to carry Gods minde unto his people, have need frequently to rouze up themſelves, and to be rouzed up by God, to take up his minde and authority in it; therefore in the midſt of his purpoſe, is there a new charge given to Amos and the reſt of the Prophets, Hear ye, ſaith the Lord God &c. 2. When God is threatning a people, and declaring the cauſes of his diſpleaſure, they have need to be ſtirred up again and again to hear; for, this charge to the Prophets, is not onelyonly for themſelves, but to ſhew to the people what they need alſo. 3. When God is either chalenging or threatning, it is needful to conſider what his power is to avenge the fault he chalengeth, and to execute what he threatens; therefore is he deſigned in this, the Lord God, the God of hoſts. 4. What the Lord doth give his ſervants to hear and underſtand, they are bound to communicate it, and that ſo ſeriouſly as they give not occaſion to hearers to ſlight it; for, hear ye, and teſtifie in the houſe of Jacob, ſaith he. 5. Albeit men do place their confidence in their idolatrous and corrupt way of religion and worſhip, as thinking thereby to eſcape the puniſhments deſerved by their other ſins; yet this will deceive them, and what was their confidence will prove a land deſtroying ſin with and above the reſt; for, in the day that I ſhall viſit the tranſgreſſions of Iſrael upon him, I will alſo viſit the altars of Bethel, as his great ſin. See Jer. 48.13. 6. Idolatry once admitted, is ſo hard to remove, that it may continue till a period be put unto it by the utter ruine of a Nation: for, their altar of Bethel continueth, till the Aſſyrians break them and it both. 7. A people once addicted to idotatry, are very averſe and incapable of ſeeing either the evil of it, or the danger that cometh by it; therefore this challenge, and ſentence eſpecially, muſt be teſtified in the houſe of Jacob. 8. Such as will not put away idolatry, nor deſtroy the monuments of it, will finde that God will cauſe others (though they were idolaters themſelves) do it upon their coſt and expence; for, God ſent the Aſſyrians upon them, who made the hornes of the altar be cut off, and fall to the ground, though they had kept them up with great reſpect.
Verſe 15. And I will ſmite the winter houſe with the ſummer houſe, and the houſes of ivory ſhall periſh, and the great houſes ſhall have an end, ſaith the Lord.
The laſt branch of the ſentence is, that he will take courſe eſpecially with the great ones, and richer ſort of people, who had winter houſes for repelling the cold, and ſummer houſes wherein they might get coole aire. See Jer. 36.22. Judg. 3.20. Theſe the Lord threatens to deſtroy and caſt to the ground, albeit for pleaſure and pomp, they had adorned them with Ivory and built them ample and large. Whence learn, 1. Such as taſt moſt of proſperity in a wicked Nation, may look for a peculiar ſtroak; therefore is a particular ſentence directed againſt ſuch here. 2. Mens pride, and keeping up much ſtate and pomp, while they wallow in their ſin, will not hold off vengeance, but is another cauſe of Gods controverſie againſt them; and as prodigality in apparrell, ſo alſo mens ſumptuouſneſſe in their habitations and dwellings, may be a cauſe of Gods anger; therefore will God teſtifie his diſpleaſure againſt the winter houſe and the ſummer houſe, the houſes of ivory, and great houſes of ſuch ſinners. 3. Mens pleaſant and commodious habitations, wherein they do not honour God, will but help to augment their miſery, when God doth overturn them in his kindled diſpleaſure; for, this ſhall be one part of their calamity, that theſe their ſtatly and pleaſant habitations ſhall periſh and have an end.