Exposition of the 12 Small Prophets, Amos · Chapter 8
CHAP. 8.
AMos doth not ſtand upon the prohibition laid upon him, but goeth on fully and clearly to lay before them their approaching ruine, and the cauſes thereof. And in this chapter firſt, under a new type is repreſented the final ſubverſion of that State and Nation, neare approaching, v. 1, 2. wherein their ſacred ſongs ſhould be turned into howlings, and their dead ſhould be ſo many, as they ſhould bury them without lamentation, v. 3. Secondly, this ſentence is enlarged and amplified in the reſt of the chapter. Wherein, 1. The equity of the ſentence is cleared from the conſideration of their ſins procuring it; which (beſide what is mentioned in the threatnings) are, their great inhumanity, v. 4. and their wearying of their ſacred ſolemnities, longing to have opportunity to follow their gain, and that by deceitful bargaining they might enrich themſelves, and bring the poor into bondage, v. 5.6. 2 The grievouſneſſe of the calamities, that were to be inflicted for their ſins, is pointed forth in ſeveral particulars: Namely, That God hath ſworn not to forget theſe courſes, but will keep them on record till he puniſh for them, v. 7. That this ſhould draw on horrible confuſions accompanied with great ſorrow, and a deluge of calamities to caſt them out of their land, as their conſciences could tell them, v. 8. That he would ſend a ſudden change of their condition, when they leaſt expected, v. 9. would fill them with bitter ſorrow, v. 10. would plague them with the want of his deſpiſed word, v. 11, 12. would conſume even the ſtrongeſt with calamities, v. 13. and (which contains another cauſe of the judgement) would cauſe idolaters to periſh without hope of recovery, v. 14.
Verſe 1. THus hath the Lord God ſhewed unto me, and behold, a basket of ſummer fruit.
2. And he ſaid, Amos, what ſeeſt thou? and I ſaid, A basket of ſummer fruit. Then ſaid the Lord unto me, The end is come upon my people of Iſrael, I will not again paſs by them any more.
In theſe verſes, by the type of a basket of ſummer fruit, (which Amos is excited to conſider) is ſignified, that God will not plead any longer with them, nor wait any more upon them, or ſpare them. But as ſummer fruits do portend a ripe harveſt, or that it is near approaching; ſo their ſins were ſuch as made them ripe for deſtruction. And as ripe fruits are plucked down, and gathered into baskets and eaten; So ſhould the greedy enemies devour and deſtroy them. Whence learn, 1. People that are neareſt deſtruction are ordinarily ſo ſtupid, that they need to be often told of their danger; And God ſeeth it ofttimes meet to give them frequent warnings, that they may be without excuſe; Therefore is this new type held forth with the explication thereof, containing the ſame in ſubſtance that was ſpoken to chap. 7.7, 8. 2. As threatnings according to the word, in the mouths of Gods ſervants, are of him, and not deviſed by them; (for, the Lord God ſhewed this type, and expounded it) So they have need to be ſtill of new excited to conſider what God reveals, and to have raiſed thoughts upon it; that ſo they may excite others to the like attention; Therefore a Behold is prefixed to the type, and Amos is put to conſider it by a queſtion, Amos what ſeeſt thou? which points alſo at the duty of all who hear it. 3. Sin, though it be long forborne, will at laſt ripen and come to an height; and when it is ſo, the Lord will not ſpare, notwithſtanding his former long-ſuffering and moderation; So much doth this type point out, and the explication thereof; The end is come, I will not again paſſe by them any more, which is the ſame with chap. 7, 8. 4. It is mens duty to ſee that what God ſaieth may take deep impreſſion; And for this end, as Miniſters ſhould avoid the wiſdom of words which corrupt the ſimplicity of Religion and the Goſpel: ſo it is lawful and needful that they expreſſe the matters of God ſo as may render them moſt taking, and make them ſtick faſteſt: Therefore is there not onelyonly a type uſed, but in the Original there is an affinity in ſound and (almoſt) in the word, betwixt the type, ſummer fruits, and the thing ſignified, the end. And this is made uſe of to inculcate the matter, and cauſe it ſtick in their memory. 5. Men are ſo prone to lean to carnal confidences, and particularly, on their viſible intereſt in God, as if that would hold off deſerved judgements; that it is the duty of Gods ſervants, frequently to diſcover the deceitfulneſſe of ſuch a courſe; Therefore again do they get a name of intereſt in the ſentence, my people Iſrael, to ſhew that ſuch a pretence will faile them. 6. When God proceeds to ſeverity againſt his people, it will adde to the bitterneſſe thereof, that he had dealt otherwiſe, and they have made no uſe thereof; Therefore is it put in the ſentence, that he will not paſſe by them again, any more, as he had done formerly.
Verſe 3. And the ſongs of the temples ſhall be howlings in that day ſaith the Lord God: there ſhall be many dead bodies in every place, they ſhall caſt them forth with ſilence.
The greatneſſe of this near approaching calamity is held forth from two effectes. 1. That their joyful ſongs, even in their Temples and at their ſacred ſolemnities, ſhould ceaſe, and in place thereof, there ſhould be the howling of the afflicted. 2. That there ſhould be ſo great a mortality (by reaſon of ſword, or famine or peſtilence, or altogether) that they ſhould caſt the dead out of the way, or in common pits, and bury them without lamentation or publick ſolemnity. Whence learn, 1. It is a ſad evidence of Gods diſpleaſure, when ſacred ſolemnities ceaſe, and nothing is left in place thereof but ſorrow and lamentation; for, ſo much doth this ſentence teach in general, whatever their Religion was. 2. Whatever be the joy of the wicked, and their pleaſing of themſelves in their corrupt and idoratrous worſhip; yet it will at laſt end in ſorow; for, the ſongs of the temple ſhall be howlings in that day, ſaith the Lord God. 3. When God pleads a controverſie with a Nation, it is righteous with him not onelyonly to break their power, and bring them in ſubjection unto their enemies, but alſo to purſue particular perſons with plagues, to the cutting off of not a few of them: for, there ſhall be many dead bodies in every place. 4. Albeit it may be the lot even of the godly under calamities and perſecutions, to be cut off, and want burial, Pſal. 79.2, 3. Yet the want of ordinary burial, or to be buried without uſual decency and lamentation, is a judgement upon the wicked, wherein Gods hand is to be ſeen in pouring contempt upon them after they are dead, and ſtupifying the living with multitudes of calamities; for, it is a judgement, they ſhall caſt them forth with ſilence, where by ſilence is to be underſtood eſpecially, want of funeral lamentations uſually among them; though chap. 6.10. it be taken in another ſenſe.
Verſe 4. Hear this, O ye that ſwallow up the needy, even to make the poor of the land to fail,
5. Saying, When will the new moon be gone, that we may ſell corn? and the ſabbath, that we may ſet forth wheat? making the ephah ſmall, and the ſhekel great, and falſifying the balances by deceit.
6. That we may buy the poor for ſilver, and the needy for a pair of ſhoes: and ſell the refuſe of the wheat?
The equity of this ſad ſentence is cleared by ſhewing what are the cauſes procuring it; one whereof, relating chiefly to the ſecond Table, is here laid to their charge; another concerning Religion, is ſpoken to v. 14. In theſe verſes he calls the richer and greater ſort eſpecially, to hear theſe ſad tidings; and chargeth upon them. 1. That they were cruel and inhumane to the poor, and ſwallowed them up by oppreſſion, ſo that they were made to fail or ceaſe, that is, they were not able to ſubſiſt, but were put off the world by their cruelty, v. 4. 2. That they wearied off dayes of ſolemnity and ſacred meetings (which they kept in imitation of Judah) and longed to have them over, that they might follow their gain, and ſatisfie their coveteous humours, v. 5. 3. That they were not onelyonly covetous, and followed gain eagerly in a lawful calling, but they were both deceitful and cruel in their bargains. They both wronged and falſified the meaſuers whereby they ſold out their commodities, and their weights whereby they weighed the mony (according to their cuſtome at that time) that came in unto them: They were not content to ſpoile the poor of their money, but got them made ſlaves and bondmen to them for a thing of nought; and though they had corrupted both meaſures and weights, yet they ſold not good commodities, but corrupted their wares, and made gain of the chaffe and refuſe of wheat, as if it were good, v. 5, 6. Doct. 1. The Lord would not have rods dumb, but ſpeaking to guilt; and when he threatens, it concerns the guilty to hear; and though they be averſe from it, yet God will make them hear ere all be done: Therefore is it ſubjoined to the former ſentence, Hear this, O ye &c. 2. Oppreſſion of the poor is an inhumane beaſtly ſin, and a great cauſe of Gods controverſie againſt a land, provoking him to prove himſelf higher then the higheſt, Eccl. 5.8 Therefore is this brought in as his quarrel, and pointed out as a beaſtly ſin; ye ſwallow up the needy, (or, pant and gape to get him ſwallowed down) even to make the poor of the land to fail. And albeit this be the ſin of the richer ſort onelyonly, yet it is held out as the cauſe of the lands deſtruction; Becauſe, however the poorer have their own ſins, yet the greater ſort are ordinarily ring-leaders in procuring National judgements; and it may be here, the meaner followed the footſteps of the greater, ſo far as they had power. 3. As the covetous are never without their own ſorrows, were they never ſo thriving, 1. Tim. 6.9. ſo it is matter of ſad challenge, when the cares of the world turn an enemy unto, and make men weary of Religion and attendance upon the duties thereof; And when men not onelyonly have their hearts upon the world on ſabbaths and times of religious duties, but do look on all theſe as diſtractions, and matters in the by, and make the world and gain their great earand: for, this was their fault here, When will the new moon be gone, that we may ſell corn? and the ſabbath, that we may ſet forth wheat? They mention onelyonly ſabbaths and new moons, though they had other ſolemnities, becauſe theſe recurred more frequently, and other ſolemnities came about but once a year, and therefore did not ſo often vexe them. And if this was a land deſtroying ſin, how much more is God provoked when men dare openly by actions profane the Sabbath, and neglect duties of worſhip? See Neh. 13.15, 16. &c. 4. When men do make a prey of the poor by falſifying of wares, meaſures, weights and coine, they will finde that they do highly provoke God, whatever they gain thereby; for, ſuch is the challenge, they make the ephah ſmall, and the ſhekel great, by adding to the weight whereby it is weighed; They falſifie the balances by deceit, either in weighing money or other commodities, and they ſell the refuſe of the wheat. 5, As the Lord ſeeth it meet to exerciſe ſome with poverty, and by putting them in the reverence of great men; ſo their condition is not onelyonly an exerciſe to themſelves, but a trial to others, wherein God takes ſpecial notice how they are intreated; Therefore doth the Lord challenge for what they did to the poor and needy. 6. Albeit oppreſſion in the matter of goods and means be very intolerable and horrid, yet that is but little in compariſon of injuries done to the perſons of men, and when for ſmall things the poor are brought in bondage, ſlavery or reſtraint; for, they buy the poor for ſilver, and the needy for a pair of ſhoes, or, for a mean thing they made bondmen of them, abuſing that law, Lev. 25.39.
Verſe 7. The Lord hath ſworn by the excellency of Jacob, Surely I will never forget any of their works.
Followeth an explication and enlargement of the grievouſneſſe of the judgements, formerly denounced for theſe ſins. This is contained in ſeveral branches; The firſt whereof holds out in general, that certainly puniſhment would enſue, the Lord having ſworn by himſelf that he would not forget their carriage, but put all their doings upon their account till he return them a meet recompence. Whence learn, 1. When wrath is moſt deſerved, and ready to be let forth, men are ordinarily leaſt ſenſible, and will leaſt beleeve it; Therefore muſt the ſentence be again confirmed by an oath, which is the third time an oath is given in this prophecy. See chap. 4.2. and 6.8. 2. The Lord ſwears here by the excellency of Jacob, which is himſelf, ſeeing he cannot ſwear by another, Heb. 6.13. and he is expresſly called the excellency or glory of his people, Pſal. 106.20. Luk. 2.32. And by this title, he would teach, 1. That nothing beſide God, can make a people truly excellent, enjoy what dignity and excellency they will. 2. That it is the great ingratitude and dittay of a people, when being excellent through him, they do not acknowledge him, nor walk anſwerable; for, it is to aggreage their ſin, that he gives himſelf this title in this ſentence. 3. That whatever be mens confidence in their priviledges; Yet when they provoke God, they will be diſappointed; yea, their ſin will turn what they gloried moſt in, to plead againſt them: Therefore alſo is this brought in, in the ſentence. Doct. 1. Oaths, when men are called to give them, ſhould be taken and given with much gravity, reverence and dread; for, ſo much may be imported in the way of this oath of the Lord, which is in the Original, if I ever forget &c. which imports not onelyonly the certainty of what he ſwears, as it is tranſlated, and therefore the certification is ſuppreſſed in ſilence; But this covering of it in ſilence doth import, that men in giving an oath, ſhould tremble at the very mentioning of what will follow, if they ſweare falſly. 4. Albeit an impenitent people, when they are ſpared, do think that all is forgotten; Yet they have Gods word and oath for it, that where pardon is not obtained through Chriſt, the account is but growing, and that all their ſins, leſſer and greater, will at laſt be brought forth, to make their caſe the ſadder when he reckons for all together; for ſaith he, Surely, I will never forget any of their works. He will remember all of them, and not any of them but they ſhall be brought out in the proceſſe.
Verſe 8. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it ſhall riſe up wholly as a flood: and it ſhall be caſt out and drowned, as by the flood of Egypt.
In the ſecond branch of this enlargement of the ſentence, it is declared, that as the very land might be aſtoniſhed and ſhake at their provocations (which their conſciences could tell them was deſerved) ſo it ſhould be filled with horrible confuſions cauſing all to lament. And that they ſhould no more get dwelling or abiding in it, then if it were drowned and overflowed, as Egypt is at ſome ſeaſons by the River Nilus. This ſeemeth to be the ſenſe of this verſe; the firſt part thereof concerning the lands trembling, imports not onelyonly that the inſenſible earth might tremble under ſuch a burden of ſin and ſinners, and be ready to teſtifie its indignation againſt them (as it may be he ſpeaks this, about the time of that earthquake, chap. 1. 1. and pointing at it) But further it imports, there ſhould be horrible confuſions upon the land (as if it were trembling) to caſt them out of it, and make them mourn, as it is ſubjoined; and ſo the ſpeech is taken, Pſalm. 60.2. and 75. 3. The ſecond part of the verſe illuſtrates their calamities by the ſimile of a deluge; and as before the lands trembling is brought in to point out the commotions and confuſions they were to meet with upon it; ſo alſo theſe things here are applied to the earth, which befel them upon it. The parts of the ſimile are. 1. It ſhall riſe up wholly as a flood, or, as with a flood, and the meaning is; That as waters riſe up and cover a land (for, ſo the ſenſe is, though the land be ſaid to riſe up) ſo ſhould their land be overflowed with calamities, that they could not abide on it, and (as the Original word will alſo beare) in ſhould evaniſh and come to nothing, as with a flood, that is, it ſhould be ſo covered as not to appeare, and they have no more uſe of it then if it were not. 2. If ſhall be caſt out, that is, as the Sea and deluges are reſtleſſe and do ſtill toſſe and caſt out the ſlime and mire which they raiſe (and ſo the ſame word is expreſſed, Iſa. 57, 20.) ſo the land ſhould be ſhaken and diſquieted with trouble, that it might ſpew them out, Lev. 20.22. 3. (Which clears all the former) it ſhall be drowned, as by the flood of Egypt, ſo that they cannot dwell on it: Doct. 1. How ſound ſoever impenitent ſinners ſleep, and how incredible and injuſt ſoever they may think it were, that God ſhould deſtroy them: Yet their greateſt unfriend is in their own boſome, and it is their great madneſſe that they do not conſider how much their conſciences will have to plead for God in a day of rebuke, and how ſad that pleading will be; Therefore are they ſo often put to it, in this matter, by theſe queſtions. 2. Albeit the Lords ſervants be accounted, by reaſon of their faithful doctrine, the diſturbers of the earth, as chap. 7.10. Acts 17.6. Yet it is mens own ſins that diſturb it, and draw on all theſe confuſions they meet with: for, it is for this the land trembleth, and there are ſo many confuſions upon it. See Jer. 9.12. 3. Albeit ſinners ſleep ſecurely in their ſin, yet the very creatures may bear witneſſe againſt their ſtupidity, as Jer. 2.12. And albeit they feare no dangers; yet the very creatures are ready upon a call, to teſtifie their indignation againſt them; for, ſo much alſo doth the lands trembling, as it is before explained, import; to wit, that the inſenſible earth was more affected then they, and groaning under that burden, and that it was a wonder that it did not perpetually quake, till it ſwallowed them, as Num. 16.31, 32. 4. Albeit ſinners, when they ſee that ſtroaks will come on, will not be moved for all that, but be ready to harden themſelves againſt them; yet God will make them to ſmart under his rods; and he will do ſo to all who are guilty, as well as to one: for, every one ſhall mourn that dwelleth therein. 5. When men ſettle upon their dregs, and ſeek to root themſelves in the earth, it is righteous with God to give them a diſappointment, and that he ſend calamities comparable to the greateſt accidents in the world, to ſhake them out of their neſts, and to overflow all their enjoyments; So much is intimate, in that it ſhall riſe up wholly as a flood, and it ſhall be caſt out and drowned, as by the flood of Egypt.
Verſe. 9. And it ſhall come to paſſe in that day, ſaith the Lord, that I will cauſe the ſun to go downe at noon, and I will darken the earth in the clear day.
In the third place, Whereas they truſted in their proſperous and comfortable condition; The Lord threatens to ſend a ſuddain change, like a Sun ſet at noon-day, or ſome ſuddain darkning of the earth, in day-time. Whence learn. 1. Sinners, by Gods permiſſion and long-ſuffering, may enjoy a very proſperous and comfortable outward condition; And this may get time to continue and encreaſe, till it come to an height and prime; for, ſo is imported, they had a noon and clear day. 2. Albeit ſinners do reſt and lean on ſuch a condition; yet it cannot ſecure them againſt God, but he is provoked to make the very height of their proſperity, the time of the ſad change of their condition; and to ſurprize them with a ſtroak when they do leaſt expect it: for, the Lord God will cauſe the Sun to go down at noon, and darken the earth in the clear day, See Jer. 15.9. 3 Times of calamities and real deſertions will prove very ſad to the impenitent and wicked, and ſo much the bitterer, as their condition hath been better outwardly: Therefore is their condition compared to a Sun-ſet, and darkned earth, and that at noon, and when the day hath been clear.
Verſ. 10. And I will turn your feaſts into mourning, and all your Songs into lamentation, and I will bring up ſackcloth upon all Loins, and baldneſſe upon every head; and I will make it as the mourning of an only Son, and the end thereof as a bitter day.
Fourthly, it is threatned that by theſe troubles, their former joyes ſhould turn into general ſorrow, ſuch as no ſignes could ſufficiently expreſſe, and which ſhould be comparable to the greateſt of worldly ſorrowes, and continue all their daies, and be tranſmitted to their poſterity. Whence learn. 1. The joy and mirth of wicked men, were it never ſo great, ſhall end in ſorrow; And God will reach all of them, and all their joy, to put an end to it: for I will turn your feaſts into mourning, and all your ſongs into lamentation. 2. The ſorrow of wicked men who will not be ſenſible of, nor mourn for ſin, will, in Gods juſtice, be made very great and bitter unto them; So that all ſignes (of ſackcloth on their loins, of which frequently in Scripture, and baldneſſe, of which M…. 1.16.) ſhall be little enough, or too little to expreſſe it; and for the meaſure thereof, it ſhall be as the mourning of an onelyonly Son, of which ſee Zech. 12.10. 3. It is righteous with God to reach all ranks with his ſtroak, and make them mourn in a day of recompence, and not the poor onelyonly, who ordinarily ſuffer moſt in ſome calamities, while as others eſcape free; for, ſaith he, I will bring up ſackcloth upon all loins, and baldneſſe upon every head. 4. It is alſo juſt with God that wicked men never ſee an end of theſe calamities they procure to come upon a Nation, but that they die under them, and leave them behind them to poſterity; for, the end thereof ſhall be as a bitter day, that is, when they expect an iſſue, they ſhall finde bitterneſſe, and they ſhall come to an end under the bitterneſſe thereof.
Verſ. 11. Behold, the daies come, ſaith the Lord God, that I will ſend a famine in the land, not a famine of bread, nor a thirſt for water, but of hearing the words of the Lord.
12. And they ſhall wander from ſea to ſea, and from the north even to the eaſt: they ſhall run to and fro, to ſeek the word of the Lord, and ſhall not finde it.
Fifthly, Whereas they were now ſo deſirous to be rid of the word; The Lord threatens that in their extremities they ſhould be deprived of it, and ſhould not finde it, though they ſeek after it. Whence learn. 1. The word of the Lord ſhould be, and is unto the Soule what food is to the body, for refreſhing and ſtrengthening thereof, for keeping it in life, and enabling to action and work; Therefore is the want thereof called famine in the land. See Job 23.12. 2. When the word is deſpiſed, and men be weary of it, God is juſtly provoked to take it from them; for, whereas the falſe prieſt expreſſeth, their general temper, chap. 7.12, 13. now the dayes come, Saith the Lord God, that I will ſend a famine in the land, of hearing the words of the Lord. 3. As mens Souls are better then their bodies, and their eternal welfare to be preferred to a natural life; So a famine of the word is a ſadder ſtroak, and ſpeaks more wrath, then if the Lord ſhould let a Nation ſtarve for want of meat and drink: Therfore is it expreſſed ſo as not a famine for bread, nor a thirſt for water (which were a ſmall matter in compariſon of this) but of hearing the words of the Lord; And therefore alſo is a Behold prefixed to it. 4. Greateſt deſpiſers of the word, and they who would think it their great mercy to be rid of the trouble thereof, may yet come into extremities wherein they ſhall miſſe the word, and would be glad of it, and take much pains to enjoy it; for, they ſhall wander, and run to and fro to ſeek the word of the Lord. 5. It is righteous with God, that they who contemne the word, when it is offered, and do miſſe and ſeek it in trouble, onelyonly out of the ſenſe of calamities, to get eaſe of them, and not out of any ſenſe of ſin, or deſire of true ſpiritual comfort; It is righteous, I ſay, with God, that ſuch ſhould come no ſpeed in ſeeking after the word, though they take never ſo much pains to run through all the corners of the land: for, they ſhall wander from ſea to ſea, and from the north even to the eaſt, they ſhall run to and fro to ſeek the word of the Lord, and ſhall not finde it. Where in aſſigning, the borders of the land, the onelyonly difficulty is, that as the great ſea was on the weſt, ſo the other is placed ſouth, which elſewhere is ſaid to lie eaſtward. But it ſufficeth us, that however the dead ſea lay eaſtward to Judah, yet it lay ſouth or ſoutheaſt to Iſrael; or, it may be conceived, that the ſea on the ſouth is the red ſea, which ſometime is put for the border of the land, Exod. 23.31. It is further to be conſidered, that however he ſpeak of their wandering with relation to the bounds of the land of Canaan, yet it appeareth not that they had that want before their captivity; for not onelyonly had they prophets ſtill in Judah, if they had been ſo earneſt, but it is probable Hoſea continued till their final captivity; But as it is uſual to deſcribe the ſeveral quarters of the earth with relation to the borders of Canaan, and under the ſame names; So it ſeemeth to be the ſenſe, that in their exile, they ſhould ſeek for the word in all quaters, and not finde it
Verſe 13. In that day ſhall the fair virgins and young men faint for thirſt.
Sixthly, He threatens that their calamities ſhould be ſuch, as the very young men ſhould not be able to endure them, and fair and tender virgins ſhould not be reſpected, but ſhould ſuccumb under them; By thirſt here we may underſtand either literally, the want of food and drink, or figuratively, that they ſhould finde no refreſhment nor comfort under their troubles, as Hoſ. 2.3. Whence learn 1. When the Lord removes his word from a people, it is an evidence of ſad plagues following upon it, and of much fainting diſcouragement without hope of iſſue, under them; for, after that threatning, v. 11.12. it followeth, in that day ſhall they faint for thirſt. Either ſhall they be plagued with famine, or left under that or the like rod, without all refreſhment and comfort, and that not for a fit, but till they faint again. 2. Mens natural ſtrength and vigout, as it comes far ſhort of what ſtrength God gives unto his faint people, Iſa. 40.29, 30, 31. ſo eſpecally it will not endure not carry through under calamities and judgements for ſin; for, the young men ſhall faint. 3. When God is provoked againſt a Nation, he will not reſpect nor ſpare them whoſe condition otherwiſe pleads for pitty; for, neither fair and tender virgins, nor growing up youth and poſterity are here ſpared.
Verſe 14. They that ſwear by the ſin of Samaria, and ſay, Thy God, O Dan, liveth, and the manner of Beerſheba liveth, even they ſhall fall, and never riſe up again.
Laſtly, He thretens that all Idolaters (Such as all they were that worſhipped the Calves at Bethel, Dan or Beerſheba, or any other place) ſhould chiefly ſuffer and periſh without hope of remedy. And this not onelyonly contains a threatning, but poynts out alſo another cauſe (together with their oppreſſion, v. 4.5.6.) of theſe threatned judgements. Their idolatrous worſhip is expreſſed by ſwearing, which is frequently put for all religious worſhip, as is marked on Zeph. 1.5. And ſeveral ſorts of it are expreſſed here; And namely, that they did ſwear by their Idols which were maintained by their chief city Samaria, though it was their ſin and not their God; That though they pretended to worſhip the true God in this, and to ſwear by his name; Yet they did not honour him as he revealed himſelfe in his word, and is acknowledged in his true Church; but did ſwear by him as he was worſhiped in Dan, and by the God whoſe way and manner of ſervice they had erected at Beerſheba. And ſo they gave that honour to their Idols and calves immediately, and pretended to offer it to God onelyonly in and by theſe Idols. Doct. 1. God hath a ſpecial controverſie againſt Idolaters and corrupters of Religion in his Church; Therefore is there a peculiar threatning againſt ſuch. 2. The true God will not acknowledge any ſervice as done to him, which is offered in any Idolatrous way, and in and by Idols and Images: Nor will he acknowledge that he is the God, who is worſhipped and acknowledged in ſuch away; for, albeit to ſwear by the true God, be a part of his worſhip; Yet he makes it a quarrel that they ſwear by him as repreſented by their Idols, and as he is ſerved in Dan, and in Beerſheba after their devices; They ſwear by the ſin of Samaria, and ſay, Thy God, O Dan liveth, and the manner of Beerſheba liveth. 3. Idolatry will be eſpecially charged upon theſe who are chiefe in promoting and entertaining thereof; for, in that reſpect their Idols are called Samaria's, though it may be underſtood alſo of Bethel, which was within the territory of Samaria, 4. When men reckon rightly, they will finde that Idolatry is their great ſin, and the chiefe cauſe of Gods quarrel, and not the matter of their confidence; Therefore it ſhall be called the ſin of Samaria. 5. Whatever the Lord may do unto the body of a Nation, after he hath afflicted them, Yet it is juſt with him to prove his diſpleaſure againſt Idolaters therein, by conſumeing them utterly without reſtitution; for, even they ſhall fall, and never riſe up again.