Exposition of the 12 Small Prophets, Amos · Chapter 6
CHAP. VI.
ALbeit Iſrael was Amos peculiar charge, yet in this chap. Iudah is joyned with them, both in the challenge v. 1. And all alongſt, as appeareth from the laſt threatning, v. 14. And by ſo doing the Lord would have it cleared that his ſervant was not partial in his doctrine, nor led by any private ſpleen againſt Iſrael; And he would let Iſrael ſee how little cauſe they had to be ſecure, ſeing Iudah is ſo dealt with alſo. In the firſt part of the chap. the Lord challengeth and denounceth a wo upon the Inhabitants of Jeruſalem and Samaria, (and eſpecially the great ones) for their prophane ſecurity, relieing upon their ſtrength and eminency, v. 1. (which yet was but a weak ground, if they conſidered other Nations and cities, v. 2.) for their contempt of threatnings, and the oppreſſion that followed thereupon, v. 3. And for their ſenſualty and luxury, little regarding the afflictions of the reſt of the countrey, v. 4.5.6. In the ſecond part of the chap. the Lord explains that wo, v. 1. and pronounceth ſentence againſt them; That theſe ſecure voluptuous perſons ſhould go into captivity with the firſt, and ſo their jollity ſhould be removed, v. 7. That certainly he would not regard their priviledges and execellencies, but would trample upon them, and deliver up their city to the enemies, v. 8. That there ſhould be a great mortality among them, v. 9.10. And that he would ruine the families and houſes of great and ſmall, v. 11. In the third part of the chap. the Lord confirmeth this ſentence; ſhewing, that however hitherto he had manifeſted his patience, and taken pains upon them; Yet now it was to no purpoſe to uſe any further meanes to reclaime them: as appeared from their horrid injuſtice, v. 12. And however they were inſolent and boaſters of their own ſtrength, v. 13. Yet he would refute that carnal confidence, by ſending an enemy who ſhould overrun the Land of Canaan from one end to another.
Verſe 1. Wo to them that are at eaſe in Zion, and truſt in the mountain of Samaria, which are named chief of the nations, to whom the houſe of Iſrael came.
In this v. a wo is pronounced againſt the inhabitants of the chief Cities of both Judah and Iſrael, and eſpecially againſt the great ones there, becauſe they were ſtupidly ſecure, as truſting in their ſtrength by ſituation, and their own and the places eminency, theſe two places being the two chief places of both the Nations or Kingdomes, to which all Iſrael did reſort, as to the chief Cities of the Kingdomes and places of publick juſtice, and of publick worſhip alſo in Jeruſalem. Doct. 1. Albeit eaſe and a quiet ſettled condition be that which men love well, and do hunt after by all means, and take too well with when they enjoy it; Yet ofttimes ſuch a condition breeds ſo much preſumption and carnal ſecurity, that it brings a wo and curſe with it; for, wo to them that are at eaſe, or ſecure, as theſe at eaſe ordinarily are. 2. Such as ſeeme to cleave, or really do cleave to God and his way, better then others, may readily make a ſleeping pillow of that; and yet that doth not warrant them to be ſecure, but will rather put them in the front of thoſe that are under the wo, if they prove ſo: Therefore doth he begin with this, wo to them that are at eaſe in Zion, before Samaria. Where it is imported that they may be at eaſe, and that then they get the firſt of the wo. And he names Zion rather then Jeruſalem, becauſe (among other reaſons) this mount was the eminent part of their City, being the City of David, the man according to Gods heart, with whom the Covenant was made, and who herein was a type of Chriſt and the place whereunto David brought the Arke, 2. Sam. 6.12. And therefore it is that however the Temple ſtood on mount Morijah, 2. Chron. 3.1. yet mount Zion is often named as the place of Gods reſidence, to which the promiſes are made, being a type of the Church, where Chriſt the Son of David reignes and dwells: And yet the Lord declareth that all this ſhould no avert the wo. 3. Albeit that the ſtrength of places by ſituation, do breed carnal confidence, and that draw on ſecurity; yet all that is no warrant for it, nor will guard againſt the wo: Therefore alſo is Zion named, becauſe it was ſtrong, and long a taking from the Jebuſites, 2. Sam. 5.6, 7, 8, 9. unto which is ſub-joyned, and truſt in the mountain of Samaria, which was alſo ſtrongly ſituate upon a mountain, 1. Kings 16.24: 4. Albeit men alſo glory and reſt in their own eminency, and the eminency of the places where they live; Yet carnalſecurity will finde no ſholter there either, nor doth that afford any cauſe to ſleep when God is angry; for, wo is upon them, though they be named the chief of the Nations (or, the named and eminent ones, of the chief places of the two Nations, as pointing at their Grandees) to whom the houſe of Iſrael came, or cometh. Albeit they were the great men, and many might fall ere the ſtroak reached them; and albeit they dwelt in the chief Cities which might ſtand out when the country ſhould be overrun: Yea, albeit they might reckon that if they and theſe Cities were deſtroyed, Iſrael ſhould have no Judges nor place of meeting as a Nation, yea and ſhould not be a Nation; yet all that doth not warrant them to be ſecure, nor will keep them from the wo, when they are ſo.
Verſe 2. Paſse ye unto Calneh and ſee, and from thence go ye to Hemath the great; then go down to Gath of the Philiſtines: be they better then theſe kingdoms? or their border greater then your border?
The places here ſpoken of are known from Scripture what they were. For Calneh was an ancient City and Kingdome beſide Babylon, Gen. 10.10. Hemath, or Hamath (called the great, to diſtinguiſh it from a City of that name in the land of Iſrael, Joſh. 19.32, 35.) was a City and Kingdom on the North border of Iſrael, 1. Chorn. 13.5. 2. Chorn. 7.8. Joſh. 13.5. Numb. 34.7, 8, and here, v. 14. See 2. Kings 23.33. and 25.21. Gath of the Philiſtines was a known City nearer to themſelves. But the ſenſe of the place is more difficult; for it is a general and ordinary rule, eſpecially in this Original language, that affirmative queſtions (ſuch as theſe are here) ſhould be reſolved in negative aſſertions: Thus the ſenſe of theſe queſtions in the end of the v. will be, that none of theſe Nations were better then their Kingdomes, nor the extent of their border larger. And ſo the v. will contain a challenge of their ingratitude, who had abuſed ſuch ſingular favours by their ſecurity. But, however, if we look on Iſraels land with all the priviledges they enjoyed in it, and in reſpect of Gods care and eye upon it, and its being a type of Heaven, it was juſtly called the pleaſant land, Dan. 8.9. and the glory of all lands, Ezek. 20.6.15. Yet it is not to be ſuppoſed but that other Nations did parallel, yea and ſurpaſſe it, for ſtrength and greatneſſe of Cities, for pleaſure and fertilty of the ſoile, or for extent of bounds. And therefore I rather underſtand the ſcope of the v. on the contrary, thus; That it was in vain for them to truſt in their ſtrength and eminency, v. 1. conſidering that other Nations and Cities more flouriſhing and better then they, were now deſolate by ſome late ſtroak which it ſeemes was freſh in their memory, though not recorded elſewhere. And for further clearing of difficulties, it may be conſidered, 1. That theſe affirmative queſtions are not alwaies to be underſtood negativily, but ſometime do onelyonly point out the certainty of an affirmative aſſertion, as 2. Sam. 15.27. in the Original it is, art thou a ſeer? which is as much as certainly he was one, and therefore ſhould carry himſelfe as became ſuch a man in that time. Likewiſe Jer. 31.20. (where both the notes of interrogation here uſed, are) Is Ephraim a dear ſon? is he a pleaſant child? which imports an affectionate acknowledgement and reſentment that he was ſo. And ſo it may alſo import here, that they ſhould ſeriouſly conſider the greatneſſe of theſe Cities and Dominions which were now ruined, that they might ſee the folly of their vain gloriation and carnal ſecurity. 2. Albeit we do reſolve the queſtions negatively, they are not better then theſe Kingdomes yet it will onelyonly import this much here; that however of old theſe Cities and Countries were better then theſe of Iſrael and Judah; yet now, by reaſon of deſolation, they were nothing ſo: and therefore did warn them not be carnally confident. 3. Whereas three places are here named and preferred to theſe Kingdomes, it is not ſo to be underſtood as if in every reſpect every one of them were better then they; for, though it be not to be doubted but ſome of theſe (and poſſibly both Caineh and Hemath) had both ſtronger Cities, more fruitful ſoile and larger bounds then they; and though the land of the Philiſtines was very fruitful, lying by the Sea, and belike they enjoyed a larger territory of old: Yet Iſraels dominion was larger then theirs, and therefore far larger then that of Gath, which was but one City: But the meaning ſeemeth to be; that whereas Judah and Iſrael boaſted of ſtrong Cities, pleaſant and large Territories; The Lord declareth, that if they viewed theſe places well, they would finde they had ſurpaſſed them either in all, or ſome of theſe reſpects; And particularly, that Gath had been a ſtronger City then any of theirs. And for this cauſe I conceive it is that Gath is onelyonly named of all the Cities of the Philiſtines, becauſe it onelyonly before this time was become deſolate (belike ſince Ʋzziah brake down the wall thereof, with ſome other Cities, 2. Chron. 26.6.) and never repaired; and therefore it is ſo oft omitted by the Prophets who lived after theſe times, when other Cities of the Philiſtines are ſpoken of. Doct. 1. Whatever outward favours the Church and people of God enjoy, wherein they truſt and reſt ſecurely becauſe thereof, yet the vanity of ſuch a dream may appear in that other Nations come nothing behind them in theſe things; for ſo is here held out, that theſe places had been better then what they enjoyed▪ and therefore it was their folly to reſt on theſe things. 2. As ſin doth bring deſolation on many a flouriſhing City and Country in all quarters; So the examples of Gods juſtice on heathen Nations ought to warn even Gods people of their danger: Conſidering that his puniſhing of theſe who know not his revealed will, is an evidence that much more he will puniſh them; for, therefore are theſe examples produced, to warn Judah and Iſrael. And theſe are named to ſhew that in all places this his juſtice had ſhined, and it is like they had been wonderfully laid deſolate about that time. 3. That the people of God may prevent or cure ſecurity, and may get good of the warnings that are given them; it is needful that they do not give way to ſupine negligence, but that they rouze up themſelves to obſerve the paſſages of divine providence far and near in the world; and that they take notice of the power of divine juſtice againſt impenitent ſinners, in overturning flouriſhing Cities, and ſtrong and great Nations; that ſo they may not lean to ſmaller appearances, when yet they provoke God; for, to this end ſaith he, paſſe ye into Calneh, and ſee, and from thence go ye to Hemath &c. Which is not to be underſtood ſo, as if they were to undertake any journey to theſe places, or that in their enſuing exile and wandering they ſhould ſee theſe ruins; But that as theſe things were true in themſelves, ſo they ſhould ſeriouſly obſerve the ſame in all the circumſtances, to refute their own preſumption, and cure their ſecurity. The forme of ſpeech is like to that, Jer. 2.10, 11.
Verſe 3. Ye that put far away the evil day, and cauſe the ſeat of violence to come neer:
The Lord proceedeth to hold forth further cauſes of that denounced, wo, by pointing out ſeveral effects and evidences of their ſecurity. The firſt is, That they contemned all the threatnings of the Prophets concerning a day of vengeance; as not looking for it at all, or not ſo ſuddenly, or driving all thoughts of it out of their head. And upon this (which is a ſecond effect and evidence) they followed injuſtice and oppreſſion with great eagerneſſe, and haſted on the day which they would not believe, nor deſire to think on. Doct. 1. As there is a day, which will be noiſome and evil to the guilty, haſtning upon the backe of ſecurity and ſin, (for, ſo is here imported, that there was the evil day, foretold to be coming) So it is the great ſin of a people, and an evidence of their deſperate ſecure condition, when they do provoke God, and yet do neither fear nor believe approaching judgement, nor will take with warnings of it; for, this people did draw theſe courſes near, which unavoidably drew on judgements, and yet when they were told of danger, they put far away the evil day, which may be underſtood that they did not believe, or fear it at all, as chap. 5.18. and 9.10. and in ſcorn told the Prophets it was prolonged, and therefore did fail, as Ezek. 12.22. 2. As it is the ſin of men to look on judgements even but as a far off, when ſin is come to an height, and they are ſleeping ſecurely in it; So is it alſo their great ſin, and the dreame of ſecure ſinners, when they content themſelves that judgements are far off, and not neare, when yet that is but a poor comfort, ſeeing any thing that is meaſured by time will ſoon come about; for, ſo is further imported here, they put far away the evil day, when they looked on it (if it ſhould come) as not near at hand, and contented themſelves with that. 3. It is yet further a poor ſhift of ſecure men, when they make not ſure their peace with God, nor deale with him to avert judgements; but all their care is, to put thoughts of judgement out of their minde, let God do as he pleaſeth; and ſo evil is upon them ere they know of it: for ſo much further may be imported here, that whether judgements were far off or near hand, they laboured to put all thoughts of it far away. 4. Men are but in a poor condition, when they do not order their way ſo as to abide and endure an evil day, as Iſa. 33.14, 15, 16. and do not daily labour to anſwer that queſtion, what will ye do in a day of viſitation? Iſa. 10.3. But all their care is to avoid it on any termes; for, ſo much alſo doth this putting far away the the evil day import, that they had nothing to beare out in ſuch a day if it ſhould come; whereas the godly are made able to reſolve upon and ride out the ſaddeſt of ſtormes, Hab. 3.17, 18. 5. When men ſin, and yet caſt off all fear of judgements, it will ſoon harden them and make then very eager in their courſe; and that is a new judgement upon them; for, upon the former followeth, they cauſe violence to come neare, and are eager upon it. 6. Whatever ground of confidence men may ſeeme to have againſt an evil day; yet it is an ill mark of it, when it makes them the bolder on ſin, which procureth the ſtroak, and makes it bitter and ſad: for, this is marked as one fault of their ſecure thoughts about an evil day, that this made them more bold to ſin, they put far away the evil day, and cauſe violence to come neare. 7. Oppreſſion and violence is not onelyonly an hainous ſin, but a cleare evidence of ſecurity, of atheiſtical contempt of the word and threatnings thereof; for, upon their ſecurity, and putting far away the evil day, this ſin in particular followeth, they cauſe violence to come neare: So neare as they bring this, ſo far have they put away the other in their hearts. 8. Oppreſſion is yet the more hainous, when it is acted under colour of law and juſtice, by Superiour and inferiour Magiſtrates; for, it adds to it that it is the ſeat (or bench) of violence, and elſewhere the throne of iniquity, Pſal. 94.20.
Verſe 4. That lie upon beds of ivory, and ſtretch themſelves upon their couches, and eat the lambs out of the flock and the calves out of the midſt of the ſtall:
5. That chaunt to the ſound of the viol, and invent to themſelves inſtruments of muſick like David:
6. That drink wine in bowls, and anoint themſelves with the chief ointments: but they are not grieved for the affliction of Joſeph.
A third effect and evidence of their ſecurity, is, their luxury and ſenſuality, in that they lived a merry life, having ſtately beds and couches, abounding with ſuperfluity, whereon they lay and ſtretched themſelves, when they were full at their feaſts; they made themſelves good cheare, had much mirth and muſick at their feaſts, drank largely out of great bowls, and anointed their bodies (as the cuſtome then was at feaſts or in more cheerful times, 2. Sam. 12.20. Eccl. 9.8. Luk. 7.46.) with the beſt ointments. All which is the more hateful, that (which is a fourth effect and evidence of their ſecurity) they little minded the affliction of their brethren, or of the body of the Church and Nation, who were in diſtreſſe up and down the country, while they lived at eaſe in the chief Cities. He calls them who were afflicted, Joſeph, either becauſe it was the ten Tribes who ſuffered chiefly at that time, with whom even they of Judah were bound to ſympathize; Or, becauſe he would put theſe great ones in minde, that their carriage was like the carriage of Joſephs brethren toward him, who ſat down to eat bread, and little regarded the affliction of his ſoul when he was caſt into the pit, and ſold. See Gen. 37.24, 25. and 42.21. Doct. 1. Men do undeniably bewray their ſecure diſpoſitions and abuſe of eaſe, when all the uſe they make of it, is to pamper and ſatiat themſelves with beaſtly pleaſures, and they do live in riot and ſenſuality, omitting nothing that may make them compleat Epicures; for, ſo is it here laid to their charge, as a fruit of their being at eaſe, that they lie upon beds of ivory, and eat and drink well &c. Not that it is ſimply unlawful for great men to lie better, and feed on better things then others; but that (beſide the unſeaſonablneſſe thereof, of which afterward) they exerciſed all their care about theſe things, were exceſſive and ſuperfluous in them, and reſted thereon and glutted themſelves therewith. And if this be a ſin in thoſe that are at eaſe; much more in them who are in diſtreſſe, Iſa. 22.12, 13. 2. Men have need to watch over their wayes even in meaneſt things, and to take heed leſt in their very beds, houſhold furniture, meat and drink, and dreſſing of their bodies, and the like, they be drawing a wo upon themſelves; for, in all theſe the Lord hath a quarrel againſt theſe ſecure ſinners. 3. Miniſters lawfully may, yea and in duty ſhould be particular in condemning ſins, and lay before men their failings in beds, table, apparrel for, ſo doth Amos here in the Lords name. 4. As men may lead a merry life, who yet have no cauſe of joy: ſo however ſecure ſinners, who chuſe ſuch mirth for their portion, and ſhelter againſt all ſtormes, do keep themſelves throng with it, leſt an evil conſcience flee out upon them; yet all this their joy doth but adde fuel to the fire, and contribute to make the wo the ſadder; for, ſo much may we learn from their chaunting to the ſound of the viol (or joyning their voice with the inſtrument) and inventing inſtruments of muſick; whereby muſick is not condemned, but they are condemned who pleaſe themſelves with it, and fed their ſecurity thereby, little minding their duty, or that which would be matter of true peace and joy unto them. 5. It is an aggravation of the ſin of wicked men, when they abuſe the example of Saints to ſin; either when they ſtumble on their infirmities, or do pretend to imitate their good actions in their ill courſes, and abuſe that which they enjoyed well; for, this adds to their ſin, that they alleadged they did this like David, who was a great lover and Maſter of muſick, but he ſpent all his care that way in ſetting forth Gods praiſe, whereas they onelyonly made uſe of it for carnal pleaſure. 6. Afflictions are ſent upon ſome people, and not upon others, or on ſome part and perſons of a Nation, and not upon others, not onelyonly for their own correcttion and exerciſe who are afflicted, but to try the ſympathie of others, and to ſee what uſe they will make of it; for, Joſephs affliction or the breach made upon him, tried theſe Grandees. 7. As much ſenſual pleaſure doth beſot men, and deprive them of all ſenſe of the afflictions of others, and ſympathie with them; (for, here the one followeth on the other) So whatever may be pleaded for the pomp and ſtate and pleaſures of great men; yet it cannot but be ſinful in a time of affliction, and when it deprives them of all ſympathie and fellow feeling, and they make themſelves a good life, when others are undone. For, it is the challenge, that they do all theſe things, but they are not grieved for the affliction of Joſeph.
Verſe 7. Therefore now ſhall they go captive with the firſt that go captive, and the banquet of them that ſtretched themſelves, ſhall be removed.
Followeth the Lords ſentence for theſe ſins, and an explication of that wo, v. 1. in ſeveral branches. And firſt, He threatens that they ſhall be firſt and chief among theſe who ſhall go into captivity; whereby he will put an end to their luxurious feaſting. Whence learn. 1. The luxury of great and rich men doth import ſuch a diſtemper among a people as will draw on ſpeedy captivity upon them; for, now captivity is to be the lot of all, as well as of them. 2. Such as are moſt ſecure when the Lord makes a breach by trouble, and do think themſelves furtheſt from it, may taſte firſt of it; for, they ſhall go captive with the firſt that go captive, to wit, of the inhabitants of theſe Cities; for, otherwiſe the country was ſpoiled and many of them captivated before. Or, it may be read, they ſhall go captive in the head of them that go captive, that is, they ſhall be ring-leaders, and noted and eminent ſufferers in this miſery, as before they were eminent in place, and chief in following ſinful pleaſures. Yea in Judah we finde they ſuffered before the poorer ſort, 2, Kings 24.12, 13. and more then they, 2. Kings 25.18, 19, 20, 21. 3. Luxury and wanton ſenſuality and ſuperfluity will be made to ceaſe; and if nothing elſe will do it, God can make captivity effect it: Therefore it is ſub-joined, and the banquet of them that ſtretched themſelves (or, abounded with ſuperfluities) ſhall be removed; The word rendered banquet, ſignifieth mourning, or, a mourning feaſt, as it is tranſlated Jer. 16.5. in the text and margent; to intimate that their feaſting ſhould in the iſſue prove ſad and mournful, as their mourning feaſts were. 4. God abhorreth ſenſuality for this among other cauſes, that it exhauſteth men with providing needleſſe ſuperfluities, whereas nature is content with a little; and it miſpends their time, and makes them unable for a calling; for, ſo is held out here, they (as the word will beare) abounded with ſuperfluity in their banquets, and they did eat and drink, and then ſtretched themſelves on beds, when they were full, as being meet for no employment.
Verſe 8. The Lord God hath ſworn by himſelf, ſaith the Lord the God of hoſts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city, with all that is therein.
Secondly, (which cleareth how their captivity ſhall come to paſſe) He threatens to deliver up their City, (or the chief City of every one of theſe Kingdomes) with all the people and wealth thereof into the enemies hands. And this is confirmed by the oath of God, who is omnipotent, and who alſo (which is another confirmation) declareth that their priviledges and excellencies wherein they truſted and gloried, were hateful to him, and therefore to be taken from them. Doct. 1. Senſuality in men produceth great ſtupidity, that they will not beleive God when he threatens; Therefore muſt he ſwear, and give an oath to end that controverſie. 2. Whatever be the ſecure thoughts of ſinners, yet it is his irrevocable ſentence to puniſh theſe who continue impenitent in luxurious courſes, and he is able to execute it: for, the Lord God hath ſworn by himſelf, or by his life, or ſoul, that he will do this. He not onelyonly ſwears by himſelf, becauſe there is not a greater: But this oath imports further, that men may ſwear in a ſudden paſſion and change again, but he is Jehovah and unchangable; Men may ſwear to be avenged, yet they may die and their thoughts periſh, but he liveth to ſee his will done, and giveth his life for aſſurance of it; and men may ſwear to be avenged, and yet want power; but he is the Lord God, and again, the Lord the God of hoſts, who ſweareth this. 3. A peoples excellencies and priviledges will not hinder their being hateful to God, who is no reſpecter of perſons, when they provoke him; Yea when priviledges are abuſed and carnally reſted upon, they become abominable; eſpecially when men neglect and deſpiſe what is their true excellency, and content themſelves with what is baſer: All theſe are imported in that aſſertion, I abhor the excellency of Jacob, and hate his palaces; Whereby is ſignified, 1. That though Jacob have peculiar excellencies and priviledges, yet now God abhorreth him. 2. That his excellencies and priviledges are abominable and ſtinking before God, when he is proud of them, as the word alſo ſignifieth. 3. That it was abominable in him, on whom greater priviledges and excellencies were allowed, to glory onelyonly in wealth and palaces, and therefore that word is ſub-joined as an explication of the former. Doct. 4. When men will not take notice of Gods abhorring them, when it is intimate from the word, he will make them feele it by effects, by giving themſelves and all they gloried in, to be trod upon by enemies; Therefore it is added as an evidence and effect of his abhorring them, Therefore will I deliver up the city with all that is therein.
Verſe 9. And it ſhall come to paſs, if there remain ten men in one houſe, that they ſhall die.
10. And a mans uncle ſhall take him up, and he that burneth him, to bring out the bones out of the houſe, and ſhall ſay unto him that is by the ſides of the houſe. Is there yet any with thee? And he ſhall ſay, No. Then ſhall he ſay, Hold thy tongue: for we may not make mention of the Name of the Lord.
Thirdly, he threatens that beſide captivity, and the taking of their Cities, there ſhould be a great mortality among them, ſo that theſe who eſcape other judgements ſhall die at home, and (as would appear) by peſtilence: And that ſo few or no domeſticks ſhould be left to bury the dead, that the uncle or neareſt kinſman (to whom the right of ſucceſſion to the inheritance belongs) muſt come to do it, and with the help of one muſt burn them to bury the bones, ſince they cannot carry away the whole body. As for that conference in the end of v. 10. it is by many underſtood thus; That when the Uncle ſhall know from him who goeth into burn the body, and bring out the bones, that no more are left alive, or that all the dead are now burnt; he ſhall enjoine him ſilence, and not to murmure againſt the juſt providence of God, ſeeing neither the dead nor themſelves had acknowledged or glorified him. But it ſeemeth more genuinly to point at this; That they two, when they are aſſured that there are no witneſſes of what they have done, ſhall aggree together to keep ſilent what they had done, left they ſhould be ſequeſtrate, as being legally polluted by touching the dead, Num. 19.14. ſeeing in theſe extremities and confuſions they could not poſſibly obſerve theſe legal injunctions. This is called a making mention of the name of the Lord, becauſe by obſerving theſe ordinances, they did acknowledge and glorifie him as he revealed himſelfe and enjoined to them. Doct. 1. Where God hath a controverſie, mens eſcaping of one ſtroak will not ſecure them againſt another; for, if there remaine ten men in one houſe, they ſhall die. Whether we take ten men for few, or (which is more likely) for many in a great family; yet they remain after former calamities that have ſwept away others, and now they ſhall die. 2. Beſide the overthrowing of a State and Nation, and theſe who fall in ſuch a time by the ſword and captivity, God is provoked alſo in a time of wrath, to purſue particular families and perſons with peſtilence and other plagues: Yea it is not ſtrange when the Lord breaks a Nation by captivity or ſubjection, to ſee that preſent generation poſted away with mortality and death; for, after the former ſtroaks, v. 7.8. it followeth, if ten men remain in one houſe, they ſhall die: 3. It is an addition to the calamity of ſad times, when men are not onelyonly cut off, but want the honour and ſolemnity of ordinary burial; for, a mans uncle ſhall take him up, and he that burneth him to bring out the bones out of the houſe. Albeit among the Jewes, they burnt odours at the funerals of ſome of their Kings, 2. Chron. 16.14, and 21.19. yet in ordinary they buried the dead bodies, and onelyonly in great extremities burnt the bodies and buried the bones, as 1. Sam. 31.12, 13. And therefore it adds to the affliction, that there are but two here to bury many, and that they muſt burn them. See Pſal. 79.3. 4. Whatever may be the Lords condeſcendence in extremities; Yet it is a great addition to the calamities of a time, when the obſervation of any ordinances enjoined by God, are interrupted thereby. For, albeit in many extremities (and belike in ſuch as this was) the Lord did diſpenſe with Ceremonial obſervations, yet it was in it ſelfe an affliction that they might not make mention of the name of the Lord. Compare Hoſ. 9.3. 5. The Lords appointing of ordinances unto a people, is that whereby he reveals himſelfe unto them, and in the obſervance whereof he will be acknowlegded and honoured by them; and it is the honouring of him which men ſhould chiefly minde in theſe obſervances; Therefore, as God ſetting up ordinances is his recording of his Name, Exod. 20.24. ſo the right performance and obſerving of theſe ordinances, is declared to be a making mention, or remembring of the name of the Lord. 6. Whatever clearneſſe men themſelves have in the matter of their liberty, concerning religions obſervations; Yet eſpecial care ſhould be had that they give no ſcandal in the uſe of their liberty. So much ſeemeth to be imported in the conference, and that they ſhould keep the matter quiet, knowing that ſome were ſo ſcrupulous as not to digeſt this even in greateſt extremities.
Verſ. 11. For behold, the Lord commandeth, and he will ſmite the great houſe with breaches, and the little houſe with clefts.
Fourthly, all theſe threatnings are amplified by ſhewing that God had determined utterly to ruine (not onelyonly or ſo much the habitations, as) the families of great and ſmall, as an houſe cometh to ruine by breaches and clefts and droppings. Whence learn. 1. In great deſolations it is good and neceſſary to ſee an hand and purpoſe of God, which maketh them effectual and irreſiſtible. Therefore it is premitted, the Lord commandeth, and he will ſmite &c, and a behold is prefixed to this. See Nah. 1.14. Jer. 47.6, 7. 2. Where God hath a purpoſe of vengeance, he can reach all perſons of all ranks, and all their enjoyments; And he will not ſpare or be hindered to ſmite the greateſt becauſe of their greatneſſe, nor will he paſſe over the ſmall ſinner, becauſe of his meanneſſe, but will be about with both; for, he will ſmite the great houſe and the little houſe. 3. Theſe ſtroakes are yet ſadder, when the Lord ſends them not on ſome perſons onelyonly, but makes them run through whole families, and ſocieties, till they be conſumed, and their houſes made a deſolation; for, he will ſmite the great houſe with breaches, or droppings, and the little houſe with clefts, that is, he will conſume whole families as an houſe is diſſolved and conſumed by breaches and continual droppings; and will leave their habitations ruined, as a witneſſe of this deſolation.
Verſ. 12. Shall Horſes run upon the Rock? will one plow there with Oxen? for ye have turned judgement into gall, and the fruit of righteouſneſſe into hemlock.
In the reſt of the chap. this whole ſentence is confirmed, by obviating two exceptions. Firſt, Whereas they might object that God was more ſtrictly engaged to them then to do ſo, and would certainly take ſome other courſe. He declareth that it were to as ſmall purpoſe to take pains (by meſſengers or gentle dealing, and the like) to reclame them, as for an horſe to run upon and among rocks, or to yoke a plough there in hope of increaſe: And therefore he would wait no more upon them, the time of his patience being expired. This their hopeleſſe condition he proveth from their great injuſtice; ſo that in place of judgement and righteouſneſſe which ſhould abound in their Courts, there was no fruits there to be found but ſuch as were bitter and deadly, like gall and hemlock. ſee chap. 5.7. Hoſ. 10.4. Doct: 1. Albeit Gods efficacious working be irreſiſtible, yet his moral operations and his diſpenſations are ſuch as men may make their hearts proofe againſt them, and turn incorrigible under them; for, ſo is imported, they would no more be prevailed with by warnings, or diſpenſations, then a rock could be a place for an horſes runing, or for increaſe, 2. Though mens conſciences be blinde oft times in their own particular; Yet their very common ſenſe in other things may witneſſe to them their own deſperate condition; for, albeit they would not ſee their own caſe, yet their very common notions of horſes running and plowing might preach to them, if they were wel applied. See Iſa. 1.3. 3: When men turn obſtinate and incorrigible, God doth juſtly give up with them, (whatever he do to the Elect, out of his ſoveraignity in grace) and their conſciences will witneſſe for God, that it is righteous he do ſo: for, ſo much doth the ſcope of theſe queſtions, and ſimilitudes, as they are before explained, import. 4. There is no clearer proofe of the deſperate and incorrigible condition of a people then their injuſtice in the Courts of Judgement, and their making it bitter and deadly to the oppreſſed; for, ſo doth the Lord confirm this, for ye have turned judgement into gall, and the fruit of righteouſneſſe into hemlock.
Verſ. 13. Ye which rejoyce in a thing of nought, which ſay, Have not we taken to our ſelves horns by our own ſtrength.
14. But behold, I wil raiſe up againſt you a Nation, O houſe of Iſrael, ſaith the Lord the God of Hoſts; & they ſhall afflict you from the entring in of Hemath, unto the river of the wilderneſs.
Secondly, whereas they did glory that their ſtrength was renewed and increaſed (as it was under Jeroboam the ſecond, and Judah was ſtrong under Ʋzziah, 2 Chron. 26.) ſo that they might drive away any enemies who ſhould invade them; The Lord declareth that all this was but vain gloriation; And that he would refute it, by ſending enemies who ſhould afflict and oppreſſe them, from Hemath on the North border (as is cleared v. 2) to the river of the wilderneſſe, or of Egypt, on the South border, as Num. 34.5. Joſh. 13.3. and 15.47. 1 King. 8.65: And ſo it comprehends the whole land of Canaan, and takes in Judah alſo, who were vexed and oppreſſed (as the word ſignifieth) by the Aſſyrians, when Iſrael went into captivity; If it do not alſo relate to their captivity by the Babylonians, which muſt be underſtood in theſe threatnings, v. 7.8. Doct. 1. It is no ſtrange thing to ſee much gloriation and carnal joy among a people, when yet their ſins are come to a great height, and vengance is very neare; for, at this time they were rejoycing. 2. The power and ſtrength of a people is one cheefe cauſe of a peoples ſinful gloriation, and it is hard … have theſe and not to glory in them; for, this they rejoyce in, that they have horns, or power to puſh their enemies. 3. As all things beſide God are but naught and vain to be gloried in; So a peoples gloriation in any thing is a way to make it prove naught in effects, whatever it ſeeme to promiſe; for, in theſe reſpects he ſaith of this their power, ye rejoyce in a thing of naught; or that which is nothing. 4. Mens exalting themſelves in what they enjoy, and aſcribing the glory of it and the purchaſe thereof to themſelves, is a cleare evidence of carnal gloriation, and that what they glory in will prove naught; for, this was an evidence thereof, they rejoyce in a thing of naught, who ſay, Have we not taken to us horns by our own ſtrength? as quickening up themſelves and others to conſider this, as if they were not yet high enough in their own or others thoughts. See Dan. 4.30, 31. and 5.19, 20. 5. Men are ordinarily ſo deluded in the matter of carnal gloriation, that they will not ſee the folly thereof any other way then by effects; And God will refute it ſo: for, ſo is ſubjoyned, But behold I will raiſe up againſt you a Nation &c. ſee Ezek. 28.9. 6. God is an impartial avenger of ſin in one and other; and when a diſeaſe is univerſal, he can make ſcourges go through a land and all the corners thereof: And as carnal gloriation will not ceaſe, ſo long as a people have any thing to look to in any corner; So God will ſtrip ſinners of any ſuch refuge; for, ſo much is imported in this, they ſhall afflict you from the entering in of Hemath, unto the river of the wilderneſſe, whereby is held out, that God would neither ſpare Iſrael nor Judah, but would ſend an univerſal ſtroak to refute their folly in every corner.