they can flee to for shelter he is omnipresent and able to reach them and will do so Though they should dig into hell or the depths of the earth or climbe up to heaven yet he will take them and bring them down In tops of mountains he will finde them out in depths of the Sea he hath monsters ready to bite and devour them and their thinking to escape by yeelding unto enemies and being carried into captivity will not for all that preserve them from the sword It is also further declared that the Lord will do all this in his great displeasure against them which shall watch over them for evil and not for good Doct. 1. Secure and and presumptuous sinners are endlesse in multiplying false confidences and even when trouble breaks out upon them they will not be driven to God nor see their extreame danger but are ready to think they will finde wayes abundant to get out for so is here imported in all these suppositions of digging to hell climbing to heaven c. which shew how many shiftes they dreamed of to avoid this sentence even albeit it should break forth in execution 2. Among other deluding confidences whereby secure sinners think to shelter themselves this is one that they think their captivity and former troubles lying on should be a reason why no more should be laid upon them Therefore is that brought in among the rest though they go into captivity before their enemies because they reckoned that being already captives either their enemies with whom they had capitulate would spare them or God who had thus afflicted them would therefore forbeare to strike them any more 3. All the defences creatures can seek unto are to no purpose against an angry God were they more then they are He is omnipresent and cannot be fled from Psal 139.7.8 c. He is powerful to destroy having armies and instruments of vengeance everywhere for so is here held out and all these suppositions of climbing to heaven digging to hell hiding in the bottom of the sea c are here produced not that they could do so much for their own safety but to shew how vain their confidences were seeing albeit they could do much more yet it would not availe them 4. It is righteous with God not to rest satisfied with the subduing yea and captivity of an incorrigible and impenitent people but to pursue them with the sword in all the corners where they are carried captives for so is threatned here Though they go into captivity before their enemies thence will I command the sword and it shall slay them See Ezek. 5.2 5. It is a sad addition to the weight and bitternesse of stroaks when they flow from anger and are inflicted in displeasure Therefore it is added to the rest and I will set mine eyes upon them for evil c. which is borrowed from among men who as they look with delight on these they affect so their anger against these they are displeased with appeares in their lookes and their watching all advantages to be about with them 6. God pursuing in anger is too sore a party for a sinner He can take advantage of them at every step to deprive them of all good and afflict them with all kinde of evils and when sinners are so crossed and afflicted on every hand they are bound to read the vigilant displeasure and severity of God in it for so much is imported in this I will set mine eyes upon them for evil and not for good that he will be so to say intent and watchful to reach them as he can easily do See Jer. 44.11 and this is yet the sadder that a reconciled people have a contrary promise Jer. 24.6 Verse 5. And the Lord God of hosts is he that toucheth the land and it shall melt and all that dwelleth therein shall mourn and it shall rise up wholly like a flood and shall be drowned as by the flood of Egypt 6. It is be that buildeth his stories in the heaven and hath founded his troup in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth the Lord is his Name This whole sentence is further confirmed in these verses from the power of God who is the Lord God of hosts and whose power appeareth in that with a touch he can dissolve the land as with a melting fire and fill it with confusions to make all the inhabitants to mourn and can make it as inhabitable as if it were drowned v. 5. It is he also who by his wisdome and power created the heavens and several regions of the aire as so many stories one above another Psa 104.3 13. who hath variety of creatures as so many troups on earth to serve him and who sendeth out the waters of the sea upon the earth by rain or inundations By all which he proveth himselfe to be Jehovah v. That which is spoken of him v. 5. is the same in substance and almost in words with chap. 8.8 and may be either a repetition of that same particular threatning whereby he undertakes to prove his power and repeats it that they may think more seriously upon it Or it may be taken in general as pointing out what he can do to any land or the whole earth and what he hath done at some times that so he may rouze up this secure people That also which is in the close of verse 6. is again repeated from chap. 5.8 as a doctrine to be much studied Likewise that passage v. 6. he hath founded his troup in the earth may also be thus understood that he hath established the earth as a bundle as the word signifies and a foundation to that stately fabrick of the heaven and stories thereof whereof mention is formerly made Or that he hath founded his bundle upon or beside the earth that is the sea or gathering together of waters which God hath set bounds unto and made it one globe with the earth Any of these interpretations may well enough consist with the scope which is to set forth the great power of God Doct. 1. It is one great sin and snare of sinners that they little consider what God is with whom they have to do and that much pains will not so make him known to them as they may see him formidable while they are in a sinful course Therefore is so much pains taken to inculcate this doctrine 2. General notions of Gods essence and power are not sufficient to make sinners know him unlesse they study to consider him more distinctly as he reveals himselfe Therefore it is not enough to say he is the Lord God of hosts but it is further declared who he is and wherein that appears it is he that toucheth the land c. 3. Albeit the earth be all that carnal men desire and do rest upon when they may enjoy it yet it is easie for God to make the earth
Sam. 28.6 So however men cannot easily discerne nor lay to heart Gods judicial deserting of them while they are hot and eager in sinning yet in straits they will be made sadly to feel it Therefore it is added he hath withdrawen himself from them to shew that they were really deserted and that they should finde it so in straits however they felt it not before as Samson knew not his case when he slept in Delilahs bosome till the Philistines were upon him Judg 16.10 Ver. 7. They have dealt treacherously against the LORD for they have begotten strange children now shall a moneth devour them with their portions The second amplification of their guilt and the sentence following thereupon is that since they had perfidiously violate the Covenant betwixt God and them and had propagate their Idolatry to their posterity and so made them strangers to God therefore in a short time he would consume them and all their wealth Whence learn 1. The Churches defections are against so many obligations engagements and professions to God that justly treachery may be charged upon them For They have dealt treacherously against the Lord not that any can betray him or disappoint his expectation but that they do contrary to what in all reason might be expected of them 2. It is a peculiar point of treachery against God to pervert and corrupt our children who are his by Covenant and who are committed to our charge that they may be forth coming to him Therefore this is given as an instance of their treachery for they have begoteen strange children or strangers to him being educate in Idolatry 3. The corrupting of young ones and poisoning of the succeeding generation is a sad presage and token of approaching vengeance and utter desolation For upon this the threatening of being devoured is given out 4. As the earth and things thereof is all the portion that wicked men either get or crave So the Lord can and being provoked will in a short time reach the enjoyer and his enjoyments and cut them off For now shall a moneth or short time as Zech. 11.8 devoure them and their portions or what befell every one of them as a portion at the dividing of the land which now they rested on He ascribes that to the time as done by it a moneth shall devour them which God did and caused to be done in that time Ver. 8. Blow ye the cornet in Gibeah and the trumpet in Ramah cry aloud at Bethaven after thee O Benjamin A third amplification especially of the sentence is contained in a representation of the enemies approaching to particular places who should get the alarme and go to armes and be pursued by the enemies as is said of Benjamin These cities Gibeah and Ramah seem to be these who were neer to other in the Tribe of Benjamin Judg. 19.13 14. and to have been frontier-strengths in Judah though sometime the Kings of Israel attempted to fortifie one of them 1 Kings 15.17 21. and Bethaven either a place so called or Bethel neer unto it Josh 7.2 the name thereof being now changed into this because of the Idolatry practised there as ch 4.15 was on the border of Israel And so the meaning is that from both their borders they should get the alarme of the enemies coming to pursue them or rather seeing only Benjamin is alarmed here with the pursuit that the enemy having over-run and subdued Israel as is expressed in the next ver the alarme should come from the border of Israel to the border of Judah that the enemy was coming to pursue them and Benjamin who joyned with them Compare Isa 10.29 where Senacheribs invading of Judah is spoken of However it teacheth 1. As neglecting of Messengers and Messages of peace will end in warre and as the despised threatnings of Ministers will at last come to real executions So it is the duty of Ministers to preach judgements and represent them so effectually as they may take some impression Therefore doth he bid them Blow the cornet and trumpet and cry aloud to give warning of the enemies approach that he may shew them that it will come to that at last and may by this representation make them sensible of it at present 2. Gods alarmes against impenitent sinners will prove real and their endeavours against them will be in vain For it is subjoyned to that comamand after thee O Benjamin to wit the enemy cometh or pursueth thee whereby they are given to understand the alarme given should be no false one but the enemy should come and that for all the alarme to prepare themselves yet they should turne their back and the enemy pursue after them 3. Instruments of wrath pursuing guilty sinners will put them to terrible confusion destraction in their mindes as not being at peace with God by trusting in whom the heart is fixed So much doth this abrupt speech testifie after thee O Benjamin not telling what is after him shewing that then they shall be in such fear as shall put them to confusion in their expressions Vers 9. Ephraim shall be desolate in the day of rebuke among the tribes of Israel have I made knowne that which shall surely be The fourth amplification of the sentence is that the Kingdome of Israel should be utterly consumed in that day for which he had revealed unto them his irrevocable sentence Whence learn 1. The Lord hath a day wherein men who will not hear nor regard challenges from the Word shall be made to know the force of his rebukes in a language which they will understand For this cause is Israels overthrow called the day of rebuke or arguing 2. When the Word or moderate corrections will not availe it is just with God to put an end to the course of sin if it were with the utter desolation of the incorrigible For Ephraim shall be desolate in the day of rebuke That alarm v. 8. should neither prove false nor a momentanie oppression only as it was on Judah but should end in their utter desolation 3 As it is of the Lords goodnesse that he warnes sinners of their danger So it is their duty to lay to heart the truth of that warning And however the Word be but little heeded when it threatens yet men continuing in sin will finde the truth of it by effects For this seals up all among the tribes of Israel have I made knowne that which shall surely be that is I have given to all warning and intimation of this which they should look upon as certain and however they despise it they will finde it certainly come to passe Vers 10. The Princes of Judah were like them that remove the bound therefore I will poure out my wrath upon them like water In the second part of the Chap the Lord comes more expressely to speak to both the Kingdomes of Judah and Israel and that both severally and conjunctly And first as for Judah whom he had threatened before he
had been his carriage toward them v. 4 5. 2. What had been their part v. 6. 3. What destruction this drew on v. 7 8. As to the first the Lord declareth that however now they had chosen their idol-calves yet before ever they knew them he had been good to them and better then they had found their idols since for in their deliverance from Egypt he had proved himself their God by many signes and wonders yea that Covenant made with Abraham was after that deliverance solemnly renewed with them as a Nation wherein he instructed and obliged them to their duty and to the true Religion by closing with him who only could prove a God and Saviour to them v. 4. and to confirme them in this he did solemnly own them for his people providing for them in the wildernesse where their meat could be furnished only by miracle v. 5. Doct. 1. Whatever course the declining people of God follow yet upon due trial they will finde that never course thrave with them so well as Gods way for so much doth this rehearsing of ancient kindnesse being laid in the balance with their present condition teach 2. The greatest of blessings that can be conferred on a people is to be owned as Gods peculiar people in Covenant with him for this is the fountain of all I am the Lord thy God 3. When God is confederate with a people he will prevent them in their low estate and will prove his interest by deeds as their need requireth for I am thy God from the land of Egypt not only since that time but then in a remarkable manner when he respected them in their bondage and by a glorious deliverance proved that he was their God 4. God who is confederate with his people will also renew his Covenant when they have forgotten it and fore-faulted their right to it for his being their God from the land of Egypt doth also point at the renewing of the Covenant on Mount Sinai shortly after they came out of Egypt which was Gods great mercy considering what they had been in Egypt Ezek. 20.7 8. 5. When mercies are manifested and a Covenant renewed with a people it layeth many obligations to duty upon them and they need many instructions how to behave themselves in relation to such dispensations for this part of the verse And thou shalt know no God but me is not only a declaration that essay whom they would they should finde none to prove a God unto them but he but it relates chiefly to the instructions given them upon Mount Sinai and to the Law published with the Covenant the first command whereof is the same with what is here 6. The great duty that lieth on a confederate people and these who have reaped the fruits of Gods bounty is to be engaged to God as the only true God their only delight and refuge in all necessities and engaged to the true Religion wherein his Name is professed and acknowledged for this is the summe of that direction Thou shalt know no God but me or acknowledge none but him See Psal 81.8 9 10. 7. God doth not seek a people to acknowledge him because he needeth them but because they will never do so well they will finde no God but him and they will finde him delighting to be a Saviour which none else can do nor any thing without him for so much is imported in this reason of the direction to acknowledge none but him for there is no Saviour beside me 8. When God hath entered in Covenant with his people he will prove his all-sufficiency and engage them yet more to be his by his constant care of them in their progresse for so did he engage them in the wildernesse after he had entered in Covenant with them I did know thee in the wildernesse c. 9. Mercies are therefore sweet how common soever to the Lords people because they come to them by special providence and are an evidence of his owning them as his and this doubleth the obligation on these who are so dealt with for it is the sweet and obliging sight he giveth them of his dealing in the wildernesse I did know thee or take special care of thee as my people See Psal 31.7 10. Gods care and providence is most conspicuous to his people in their straits and wanting condition that so mercies received at such a time may be yet more obliging for so is declared here I did know thee in the wildernesse in the land of great drought where not so much as a drink of water could be had but by miracle Vers 6. According to their pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me In the next place we have their part and carriage toward God who had been thus kinde to them to wit that being brought out of the wildernesse to the good land they were swelled with pride and forgat God Whence learn 1. Gods owning and caring for his people will end in a good issue when he seeth fit for these whom he knew in the wildernesse v. 5. come at last to get a pasture 2. It is the fault of Gods people that they take too well with prosperity and deliverances and do fat themselves therewith and let loose all their lusts to satiate themselves for according to their pasture so were they filled which imports not only Gods bounty in giving them abundance but that they minded no more but to fill themselves with it See Deut. 32.15 When this is considered it needs not to be thought strange if God oft-times withhold such a lot from his people Prov. 30.8 9. 3. The great sin and evidence of abused prosperity is pride and loftinesse of minde and that men do not become the more humble that mercy is let out unto them for they were filled and their heart was exalted See Deut. 8.12 13 14. Psal 73.6 7 8 9. 4. Pride under prosperity is then at the height when God is forgotten in our prosperity either what sensible need sometime we have had of him and his help or what he did for us or for what end and what engagements his bounty layeth upon us to seek him for their heart was exalted therefore have they forgotten me See Deut. 6.10 11 12. and 8.10 11. Psal 10.4 Ver. 7. Therefore I will be unto them as a Lion as a Leopard by the way will I observe them 8. I will meet them as a Beare that is bereaved of her whelps and will rent the caule of their heart and there will I devoure them like a Lion the wilde beasts shall teare them In the third place we have the destruction which this ingratitude drew upon them from God to wit that his dreadful vengeance and all his creatures should be armed against them utterly to consume them His vengeance and the enemies executing it shall deal with them as the most fierce and cruel beasts deal with a man when
them 12. When the Lord brings a Church so low and they are sensible of their sin such a condition calls on them who are sensible to betake themselves to God as Amos doth here and they are warranted to cleave to a Covenant interest imported in the name of Jacob with whom the Covenant was made or renewed to plead in faith against the utter ruine of a Church and her falling without recovery for the question laieth this as a principle that Jacob must arise and upon that he pleads against their hoplesse condition and they are warranted to make use of their own weak and low condition as an argument of pity Therefore it is sub-joined for he is small 13. The Lord is very willing to be intreated and upon intreaty to divert and moderate his stroaks especially during the time of his long suffering for this it shall not be to wit to undo them quite saith the Lord his word is enough for it 14. Whatever be the carriage of men under calamities Yet it is Gods mercy and gracious condescendence that is alone to be magnified in any moderation or favour they meet with for The Lord repented for this or of this c. It was his gracious condescending to change his dealing as men do when they repent that produced this favourable sentence Verse 4. Thus hath the Lord God shewed unto me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up apart 5. Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small 6. The Lord repented for this This also shall not be saith the Lord God The second type and vision pointing out Gods long-suffering is of fire devouring the great deep or drying up the springs which come from it and consuming a part of the land the progresse whereof is stopped upon the intercession of Amos as the former was This also being a type represented in a vision needs not to be understood literally of fire or drought whereby some parts of that Kingdome were afflicted chap. 4.7.8.9 but it seemeth to point out other sadder calamities which like fire threatned to devour the whole Kingdome which may be here signified by the great deep or a confluence of waters as usually great Nations are signified by waters Rev. 17.1.15 and did consume it in part when their power was broken and weakned their men killed and the sword famine and pestilence succeeding one another or coming together had almost ruined them And particularly it seemeth to relate to the stroaks inflicted by Hazael and his son which had undone them if the Lord had not raised up Jeroboam the second to interpose 2. Kings 14.23 27 and it may be also to the stroaks inflicted by the Assyrians before their final overthrow Doct. 1. Lesser corrections and moderation and favour shewed in them are ofttimes so abused as draweth on new and sadder stroaks for this followed after the former when they had made no use of them nor of their deliverance from them 2. Such as will contend and strive with God and will not be bettered by his dealing do provoke him to strive with them yet more and he hath still more and sadder stroaks and instruments to inflict them and power to make them effectual for he called to his fitted instruments to contend against their stubbornnesse by a new judgement of fire and it devoured By all which he proveth himself to be the Lord God as here he is twice designed 3. The wrath of God pursuing an inpenitent people is so violent and irresistible as no indeavours of men can stand in its way or stop the course thereof Therefore it is compared to fire devouring the great deep and eating up a part and ready to devour all if God had not recalled it 4. It is the duty of Gods people not to be weary of prayer and intercession in times of calamitiy even albeit they should increase and a people grow still worse for Amos intercedes again upon this new occasion though greater and though the people were so much the more hardened by their abuse of Gods former dealing 5. Albeit Gods faithful servants be ofttimes ill-beloved and hated by a wicked people yet they are indeed their best friends and special means by their intercession of drawing down any blessings which they enjoy for so did Amos prove to Israel however they could not endure him 6. The same arguments for coming speed in prayer must not be cast away even when a people have abused Gods accepting of them but may yet be pleaded before him in new straits for albeit the people made ill use of Gods favouring them in mercy upon the grounds of Amos pleading yet he reneweth the same sure in this new difficulty onely in place of pardon and forgiving he pleads that God would cease or forbeare to strike further and consume them by it as being a visible effect of pardon which he desires may be manifested or as pointing out what it is to grant a National pardon to the body of a people to wit That the Lord would so far passe over their provocations as not to destroy them from being a Church and Nation though by peece-meal he cut off all the particular offenders were they never so many yea and punish them eternally for their sins See Numb 14.19 20 21 22 23. 7. The Lords compassion is not so exhausted by letting forth it selfe in former exigents nor yet by a peoples abusing the effects thereof but he hath still bowels of mercy ready upon prayers and intercessions to respect them and it is not once but often that he moderates the afflictions of his people before he utterly consume them For upon this second intercession for this stubborn people Amos finds the same mercy in God and gets the same answer that formerly And albeit Amos was an eminent Prophet yet he was a man subject to like passions and may be an encouragement to others Jam. 5.17 Verse 7. Thus he shewed me and behold the Lord stood upon a wall made by a plumb-line with a plumb-line in his hand Verse 8. And the Lord said unto me Amos what seest thou and I said A plumb-line Thou said the Lord Behold I will set a plumb-line in the midst of my people Israel I will not again pass by them any more The scope of this third type and vision of the Lords standing upon a wall made by a plumb-line c. is to shew that the Lord will not deale so favourably with this people as formerly But as he had like a Master builder building a straight wall by a plumb-line erected them into a Nation and orderly state and had given them an excellent rule and line of lawes whereby they ought to have squared their actions So since they were so far degenerate and were neither excited by lighter rods nor drawen to repentance by heavier judgements nor wrought upon by his favours He will not