A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

CHAP. 8.

AMos doth not stand upon the prohibition laid upon him, but goeth on fully and clear∣ly to lay before them their approaching ruine, and the causes thereof. And in this chapter first, under a new type is represen∣ted the final subversion of that State and Na∣tion, 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 la∣mentation, 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 considera∣tion of their sins procuring it; which (beside what is mentioned in the threatnings) are, their great inhumani∣ty, 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 them∣selves, 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: Name∣ly, 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 accompani∣ed 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 con∣sume 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 un∣to 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 bas∣kets 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 sub∣stance that was spoken to chap. 7.7, 8. 2. As threat∣nings according to the word, in the mouths of Gods ser∣vants, 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 ex∣cite 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 onely a type used, but in the Original there is an affinity in sound and (al∣most) 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 pesti∣lence, 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 solemni∣ties 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 con∣troversie with a Nation, it is righteous with him not onely 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 perse∣cutions, 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 con∣tempt upon them after they are dead, and stupifying the living with multitudes of calamities; for, it is a judge∣ment, they shall cast them forth with silence, where by silence is to be understood especially, want of funeral lamenta∣tions 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 de∣ceit.

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 onely 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 (accor∣ding 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 com∣modities, 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, provok∣ing 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 onely, 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 Re∣ligion and attendance upon the duties thereof; And when men not onely 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 onely sabbaths and new moons, though they had other solemnities, because these recurred more fre∣quently, 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 onely an exercise to themselves, but a trial to others, wherein God takes special notice how they are intreated; There∣fore 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 punish∣ment

would ensue, the Lord having sworn by himself that he would not forget their carriage, but put all their do∣ings upon their account till he return them a meet recom∣pence. 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 ingrati∣tude 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 confi∣dence 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 onely 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 sen∣tence, it is declared, that as the very land might be astoni∣shed and shake at their provocations (which their con∣sciences 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 onely 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 trem∣bling) 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 com∣motions 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 mean∣ing 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 de∣stroy 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 ser∣vants 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 inti∣mate, 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 pros∣perous 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-suffer∣ing, may enjoy a very prosperous and comfortable out∣ward 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 can∣not 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 mour∣ning, and all your Songs into lamentation, and I will bring up sackcloth upon all Loins, and baldnesse up∣on 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 ex∣presse it; and for the measure thereof, it shall be as the mourning of an onely 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 onely, 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 ne∣ver 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 un∣der 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 ex∣tremities 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 strengthen∣ing thereof, for keeping it in life, and enabling to acti∣on 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 pro∣voked 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 mer∣cy 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, onely out of the sense of calamities, to get ease of them, and not out of any sense of sin, or desire of true spi∣ritual 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 onely 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 east∣ward 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 how∣ever 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 onely 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 quar∣ters 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, un∣der them; for, after that threatning, v. 11.12. it follow∣eth, 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 re∣spect nor spare them whose condition otherwise pleads for pitty; for, neither fair and tender virgins, nor grow∣ing 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 Be∣ersheba, or any other place) should chiefly suffer and perish without hope of remedy. And this not onely 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 ex∣pressed by swearing, which is frequently put for all reli∣gious 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 onely in and by these Idols. Doct. 1. God hath a special con∣troversie against Idolaters and corrupters of Religion in his Church; Therefore is there a peculiar threatning a∣gainst such. 2. The true God will not acknowledge any service as done to him, which is offered in any Ido∣latrous 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 ter∣ritory 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 Na∣tion, after he hath afflicted them, Yet it is just with him to prove his displeasure against Idolaters therein, by con∣sumeing them utterly without restitution; for, even they shall fall, and never rise up again.